A Christian vindication of truth against errour concerning these controversies, 1. Of sinners prayers, 2. Of priests marriage, 3. Of purgatory, 4. Of the second commandment and images, 5. Of praying to saints and angels, 6. Of justification by faith, 7. Of Christs new testament or covenant / by Edw. Hide ...
         Hyde, Edward, 1607-1659.
      
       
         
           1659
        
      
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         ESTC R37927
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         ocm 17151998
         105952
         
           
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             A Christian vindication of truth against errour concerning these controversies, 1. Of sinners prayers, 2. Of priests marriage, 3. Of purgatory, 4. Of the second commandment and images, 5. Of praying to saints and angels, 6. Of justification by faith, 7. Of Christs new testament or covenant / by Edw. Hide ...
             Hyde, Edward, 1607-1659.
          
           [12], 540 p.
           
             Printed by R. White for Richard Davis ...,
             London :
             1659.
          
           
             Errata: preliminary p. [12].
             Imperfect: print show-through.
             Reproduction of original in the Bodleian Library.
          
        
      
    
     
       
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           Church of England -- Doctrines.
           Theology, Doctrinal -- History -- 17th century.
        
      
    
     
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           A
           
             Christian
             Vindication
          
           OF
           TRUTH
           Against
           ERROUR
           ,
           Concerning
           these
           Seven
           Controversies
           :
           
             
               1.
               
               Of
               Sinners
               Prayers
               .
            
             
               2.
               
               Of
               Priests
               Marriage
               .
            
             
               3.
               
               Of
               Purgatory
               .
            
             
               4.
               
               Of
               the
               second
               Commandment
               ;
               and
               Images
               .
            
             
               5.
               
               Of
               praying
               to
               Saints
               and
               Angels
               .
            
             
               6.
               
               Of
               Justification
               by
               Faith.
               
            
             
               7.
               
               Of
               Christs
               New
               Testament
               or
               Covenant
               .
            
          
        
         
           By
           
             Edw.
             Hide
          
           D.
           D.
           sometimes
           Fellow
           of
           
             T.
             C.
          
           in
           Cambridge
           ,
           and
           late
           Rector
           (
           Resident
           )
           of
           Brightwell
           in
           Berks.
           
        
         
           
             
               Holding
               forth
               the
               faithful
               word
               as
               he
               hath
               been
               taught
               ,
               that
               he
               may
               be
               able
               by
               sound
               Doctrine
               ,
               both
               to
               exhort
               and
               to
               convince
               the
               gainsayers
               ,
            
          
           
             Tit.
             1.
             9.
             
          
        
         
           
             Idcirco
             doctrinam
             Catholicam
             contradicentium
             obsidet
             impugnatio
             ,
             ut
             fides
             nostra
             non
             torpescat
             otio
             ,
             sed
             multis
             exercitationibus
             elimetur
             :
          
           
             
               Aug.
               Serm.
            
             98.
             
               de
               Tempore
            
             .
          
        
         
           London
           ,
           Printed
           by
           
             R.
             White
          
           ,
           for
           
             Richard
             Davis
          
           Bookseller
           in
           Oxford
           .
           1659.
           
        
      
       
         
           
           
             The
             General
             Contents
             of
             each
             Chapter
             .
          
           
             CAp.
             1.
             
             Of
             Sinners
             prayers
             .
             p.
             1.
             
          
           
             2.
             
             Of
             Priests
             Marriage
             .
             p.
             13.
             
          
           
             3.
             
             Of
             Purgatory
             .
             p.
             69.
             
          
           
             4.
             
             Of
             the
             Second
             Commandement
             ,
             and
             against
             Images
             .
             p.
             129.
             
          
           
             5.
             
             Of
             Praying
             to
             Saints
             and
             Angels
             .
             p.
             245.
             
          
           
             6.
             
             Of
             Justification
             .
             p.
             359.
             
          
           
             7.
             
             Of
             Christs
             New
             Testament
             or
             Covenant
             .
             p.
             471.
             
          
        
         
           Courteous
           Reader
           ,
        
         
           
             The
             pages
             above-mentioned
             ,
             will
             shew
             the●…
             the
             full
             Contents
             of
             all
             particulars
             handled
             in
             each
             Chapter
             .
          
        
      
       
         
         
           TO
           THE
           Christian
           Reader
           .
        
         
           
             HE
             that
             writes
             Devotion
             ,
             is
             like
             to
             please
             all
             good
             Christians
             ,
             and
             is
          
           sure
           
             to
             please
             himself
             ,
             because
             he
             walks
             with
             God
             ,
             in
             whose
             presence
             is
             joy
             ,
             and
             at
             whose
             right
             hand
             are
             pleasures
             for
             evermore
             ;
             But
             he
             that
             writes
             Controversie
             ,
             is
             sure
             to
             displease
             many
             (
             even
             all
             that
             are
             either
          
           Unchristian
           
             as
             coming
             short
             of
             Religion
             ,
             or
          
           Antichristian
           
             as
             going
          
           beyond
           or
           against
           
             it
             )
             and
             cannot
             easily
             please
             himself
             ,
             because
             he
             walks
             among
             briers
             and
             thorns
             ,
             which
             may
          
           entangle
           ,
           
             but
             must
          
           annoy
           and
           offend
           
             his
             footing
          
           .
        
         
           
             I
             did
             little
             think
             ,
             when
             I
             took
             some
             few
             steps
             in
             Golgotha
             (
             to
          
           teach
           
             my self
             and
          
           prepare
           
             others
             how
             to
             dye
          
           )
           
           
             That
             I
             should
             have
             met
             with
             thorns
             instead
             of
             dead
             mens
             skuls
             ,
             though
             I
             made
             a
             publick
             impression
             of
             those
             steps
             (
             in
             my
             Christian
             Legacie
             )
             for
             others
             the
             more
             plainly
             to
          
           see
           ,
           
             and
             the
             more
             easily
             to
          
           follow
           
             them
             ;
             But
             such
             is
             the
             contentiousness
             of
             this
             carping
             and
             quarreling
             age
             ,
             That
             it
             turneth
             even
             Devotion
             it self
             into
             controversie
             ;
             and
             no
             wonder
             then
             ,
             if
             it
             turn
             controversie
             into
             contention
             ,
             and
             contention
             into
             bloodshed
             :
             Let
             the
             Apostle
             cry
             never
             so
             lowd
             ,
          
           Foolish
           and
           unlearned
           questions
           avoid
           ,
           knowing
           that
           they
           do
           gender
           strifes
           ;
           And
           the
           servant
           of
           Christ
           must
           not
           strive
           ,
           (
           2
           Tim.
           2.
           )
           
             yet
             this
             captious
             world
             will
             afford
             more
             questions
             concerning
          
           strife
           then
           Godliness
           ;
           
             not
             considering
             that
             the
             Spirit
             of
             God
             calleth
             them
          
           foolish
           and
           unlearned
           questions
           ,
           
             though
             they
             be
             invented
             with
             never
             so
             much
             wit
             ,
             and
             maintained
             with
             never
             so
             great
             learning
             ;
             And
             such
             I
             think
             are
             most
             of
             these
             ensuing
             questions
             ,
             (
             raised
             by
             so
          
           
           
             many
             exceptions
             lately
             brought
             against
             the
             doctrine
             and
             practice
             of
             the
             Church
             of
          
           England
           ,
           
             by
             one
          
           G.
           B.
           
             neerly
             devoted
             to
             the
             Church
             of
             Rome
             ;
             )
          
        
         
           1.
           
           
             Of
             Gods
             hearing
             the
             Prayers
             of
             Heathens
             ;
             for
             what
             is
             that
             to
             Christians
             ?
          
        
         
           2.
           
           
             Of
             Purgatory
             ;
             for
             what
             is
             that
             to
             the
             Christian
             Faith
             ?
          
        
         
           3.
           
           
             Of
             Priests
             marriage
             ;
             for
             what
             is
             that
             to
             the
             Christian
             Religion
             ?
          
        
         
           
             
               
                 4.
                 
                 
                   Of
                   worshiping
                   Images
                
                 ;
              
               
                 for
                 they
                 are
                 both
                 directly
                 against
                 Religion.
              
            
             
               
                 5.
                 
                 
                   Of
                   Praying
                   to
                   Saints
                
                 ;
              
            
          
        
         
           6.
           
           
             Of
             Justification
             by
             works
             ;
             for
             that
             's
             against
             Faith
             in
             Christ.
             
          
        
         
           7.
           
           
             Of
             Quarrelling
             about
             the
             words
             of
             Testament
             and
             Covenant
             ;
             for
             that
             's
             at
             least
          
           vain
           ,
           
             if
             not
          
           profane
           or
           sinful
           
             babling
             ;
             As
             t
             is
             meerly
             upon
             words
             ,
             so
             t
             is
          
           vain
           ;
           
             as
             t
             is
             quarrelling
             upon
             those
             words
             ,
             so
             it
             may
             easily
             be
          
           sinful
           ;
           
             For
             he
             that
             saith
          
           ,
           Hold
           fast
           the
           form
           of
           sound
           words
           (
           2
           Tim.
           1.
           13.
           
           )
           
             bids
             us
             stand
             upon
          
           Propositions
           
             which
             signifie
             true
             or
             false
             ,
             not
             upon
          
           single
           Terms
           ,
           
           
             which
             are
             unsignificant
             as
             to
             the
             Truth
             ,
             whether
             speculative
             or
             practick
             ;
             for
             there
             can
             be
             neither
          
           Faith
           nor
           Love
           
             in
             them
             :
             yet
             I
             have
             endeavoured
             to
             make
             the
             Answers
             to
             these
             Questions
             (
             though
             grounded
             on
             such
             unnecessary
             exceptions
             )
             to
             contain
             some
             very
             necessary
             and
             sound
             Divinity
             ,
             for
             which
             purpose
             I
             have
             put
             them
             into
             large
             Chapters
             ,
             and
             have
             assigned
             to
             each
             Chapter
             large
             Contents
             ,
             being
             resolved
             to
             answer
             the
          
           Cause
           
             for
             the
             satisfaction
             of
             others
             ,
             rather
             then
             the
          
           Objection
           ,
           
             for
             the
             vindication
             ofmy
             self
             .
             And
             I
             think
             I
             had
             a
             good
          
           occasion
           
             and
             a
             better
          
           reason
           
             so
             to
             do
             ;
             for
             though
             our
             Brethren
             most
          
           oppress
           
             us
             ,
             yet
             our
             Adversaries
             most
          
           revile
           
             us
             ;
             and
             therefore
             every
             true
          
           Son
           ,
           
             much
             more
          
           Servant
           
             of
             this
             distressed
             Church
             ,
             ought
             to
          
           believe
           and
           observe
           
             his
             Church
             now
             speaking
             to
             him
             in
             the
             language
             of
             St.
          
           Paul
           ,
           Be
           not
           thou
           therefore
           ashamed
           of
           the
           Testimony
           of
           the
           Lord
           ,
           nor
           of
           me
           his
           Prisoner
           ,
           but
           be
           thou
           partaker
           of
           the
           
           afflictions
           of
           the
           Gospel
           ,
           according
           to
           the
           Power
           of
           God
           ,
           2
           Tim.
           1.
           8.
           
           
             He
             that
             is
             ashamed
             of
             his
             Religion
             ,
             is
             ashamed
             of
             the
             Testimony
             of
             the
             Lord
             ;
             He
             that
             forsakes
             his
             Church
             when
             she
             is
             the
             Lords
          
           Prisoner
           ,
           
             did
             hypocritically
             follow
             her
             when
             she
             was
             the
             Lords
             free
          
           Servant
           ;
           
             and
             refusing
             to
             partake
             in
             the
             afflictions
             of
             the
             Gospel
             ,
             shews
             he
             embraced
             the
             Gospel
             according
             to
             the
          
           custom
           
             of
             men
             ,
             not
             according
             to
             the
          
           Power
           
             of
             God
          
           :
           But
           the
           Word
           of
           God
           is
           not
           bound
           ,
           (
           2
           Tim.
           2.
           9.
           )
           
             These
             Truths
             which
             we
             profess
             according
             to
             Gods
             word
             ,
             will
             alwaies
             be
             professed
             to
             the
             worlds
             end
             ,
             though
             with
             less
          
           visibility
           ,
           
             yet
             not
             with
             less
          
           constancy
           ;
           
             and
             if
             Protestants
             shall
             go
             from
             them
             ,
             Papists
             shall
             return
             to
             them
             ;
             For
             God
             that
             can
             raise
          
           Children
           out
           of
           Stones
           ,
           
             will
             never
             be
             without
             witness
             among
             his
             own
             children
             ,
             and
             I
             look
             upon
          
           all
           Christians
           at
           large
           
             as
             his
             children
             ,
             though
             only
             upon
          
           good
           Christians
           
             as
             his
             dutiful
             children
          
           ;
           
           
             And
             if
             they
             should
             hold
             their
             peace
             ,
             the
             very
             stones
             would
             speak
             ,
             crying
          
           Hosanna
           to
           the
           Son
           of
           David
           ,
           
             our
             blessed
             Saviour
             ,
             ascribing
             unto
             him
             the
          
           Truth
           
             of
             our
             Religion
             ,
             and
             the
          
           honour
           
             of
             our
             Salvation
             ;
             And
             we
             desire
             no
             more
             ,
             may
             obtain
             no
             less
             ;
             Let
             our
             adversaries
             shew
             any
             one
             Tenent
             or
             Practice
             wherein
             we
             of
             this
             Church
             leave
             them
             ,
             to
             be
             more
             for
             the
             honour
             of
             Christ
             ,
             then
             that
             which
             we
             embrace
             ,
             and
             we
             will
             acknowledge
             our selves
             the
             worser
             Christians
             ,
             nor
             be
             any
             longer
             in
             that
             particular
          
           Protestant
           
             against
             them
             ,
             but
          
           detestant
           
             of
             our selves
             ;
             But
             till
             they
             can
             shew
             that
             ,
             we
             beseech
             them
             to
             shew
             themselves
          
           good
           Christians
           ,
           
             in
             not
             railing
             and
             raging
             against
             us
             for
          
           being
           so
           ;
           
             because
             we
             cannot
             think
             God
             hath
             given
             any
             Church
          
           Dominion
           over
           Religion
           ,
           
             or
             his
          
           Servant
           
             power
             above
             his
          
           Son
           ;
           
             yet
             men
             of
             their
             perswasion
             then
             most
             call
             to
             be
          
           answered
           ,
           
             when
             they
             least
             resolve
             to
             be
          
           satisfied
           ;
           
             disiring
             only
             to
             hinder
             Orthodox
             Ministers
          
           
           from
           confirming
           Protestants
           ,
           
             because
             they
             have
             power
             (
             by
             prohibiting
             their
             own
             Proselites
             the
             use
             of
             their
             Books
             )
             to
             hinder
             them
             from
          
           converting
           Papists
           :
           
             yet
             for
             my
             part
             ,
             I
             should
             not
             have
             laid
             open
             the
             corrupt
             doctrines
             and
             practices
             of
          
           Popery
           ,
           
             had
             I
             not
             been
             constrained
             to
             vindicate
          
           Protestancy
           ;
           
             for
             I
             had
             rather
             spend
             my
             time
             and
             zeal
             about
             doctrines
             of
          
           Conscience
           ,
           
             the
             of
          
           Contestation
           
             or
             of
          
           Corruption
           ;
           
             and
             these
             for
             the
             most
             part
             are
             both
             ,
             Doctrines
             of
             corruption
             in
          
           themselves
           ,
           
             of
             contestation
             in
             their
          
           Champions
           ;
           
             who
             contest
             more
             about
             these
          
           weeds
           
             (
             for
             they
             are
             not
             so
             good
             as
             Mint
             or
             Comin
             ,
             that
             they
             might
             be
             called
          
           Herbs
           )
           
             then
             about
             the
             best
             and
             choicest
          
           Flowers
           
             of
             Paradise
             :
             As
             the
             zeal
             of
             Truth
             hath
          
           enlarged
           
             my
             answer
             to
             these
             Exceptions
             ,
             so
             the
             Power
             of
             Truth
             (
             I
             hope
             )
             will
          
           defend
           
             it
             ;
             How
             ever
             ,
             I
             have
             certainly
             done
             my
             best
             ,
             concerning
             these
             particular
             controversies
             between
             our
             Church
             and
             that
             of
          
           Rome
           ,
           
           
             to
             let
             the
             world
             know
             ,
             That
             those
             men
             are
             swayed
             by
             little
             Truth
             and
             less
             Conscience
             ,
             who
             seek
             to
             turn
             the
             unworthy
             suppression
             of
             the
          
           true
           ,
           
             to
             the
             more
             unworthy
             advancement
             of
             the
             false
             Religion
             ;
             And
             I
             have
             been
             the
             more
             Zealous
             and
             the
             more
             copious
             for
             their
             sakes
             ,
             who
             may
             be
             tottering
             to
             the
          
           Popish
           Religion
           ,
           
             because
             they
             have
             lately
             been
             discountenanced
             and
             discouraged
             ,
             (
             if
             not
             persecuted
             and
             opposed
             )
             in
          
           their
           own
           :
           
             And
             in
             all
             these
             my
             poor
             endeavours
             I
             have
             had
             an
             eye
             to
             my
             last
             account
             ,
             That
             (
             setting
             aside
             my
             infirmities
             and
             imperfections
             )
             I
             might
             be
             able
             to
             say
             with
             the
             man
             which
             had
             the
             Inkhorn
             by
             his
             side
             ,
          
           Ezech.
           9.
           11.
           
           I
           have
           done
           as
           thou
           hast
           commanded
           me
           :
           
             For
             I
             have
             not
             wittingly
             nor
             willingly
             deviated
             either
             from
          
           Gods
           Word
           ,
           
             or
             from
          
           Gods
           Church
           ;
           
             But
             have
             (
             as
             near
             as
             I
             could
             )
             followed
             in
             my
             doctrine
             that
             rule
             of
             the
             Holy
             Spirit
             ,
          
           Prov.
           9.
           10.
           
           
             Principium
             sapientiae
             timor
             Domini
             ;
             &
             scientia
             sanctorum
             ,
          
           
           Prudentia
           ;
           The
           fear
           of
           the
           Lord
           is
           the
           beginning
           of
           wisdom
           ;
           And
           the
           knowledge
           of
           the
           Saints
           ,
           is
           understanding
           ;
           
             which
             I
             look
             on
             as
          
           a
           short
           
             but
             a
          
           full
           
             summe
             of
             all
             the
             instructions
             that
             belong
             to
             a
             Christian
             Divine
             ,
             requiring
             him
             to
             Teach
             nothing
             else
             but
             true
             Religion
             towards
             God
             ,
             and
             true
             Communion
             with
             his
             Saints
             ,
             or
             with
             his
             Church
             ;
             And
             what
             I
             have
             laboured
             to
             follow
             in
             my
             doctrine
             ,
             I
             cannot
             but
             follow
             in
             my
             Devotion
             ,
             Beseeching
             Almighty
             God
             to
             keep
             me
             and
             all
             good
             Christians
             ,
             (
             especially
             his
             Ministers
             )
             in
             the
          
           Religion
           of
           his
           Word
           ,
           
             and
             in
             the
          
           Communion
           of
           his
           Church
           :
           
             And
             with
             this
             prayer
             I
             conclude
             my self
          
        
         
           
             Your
             Brother
             and
             Servant
             in
             our
             common
             Saviour
             ,
             
               E.
               H.
            
             
          
        
      
       
         
         
           Errata
           .
        
         
           PAge
           5.
           line
           20.
           r.
           viventes
           .
           p.
           10.
           l.
           25.
           r.
           Her.
           p.
           14.
           l.
           6.
           r.
           seasons
           .
           p.
           23.
           l.
           20.
           r.
           Exemplo
           .
           p.
           25.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           26.
           l.
           2.
           r.
           distinction
           .
           p.
           28.
           l.
           penult
           .
           r.
           858.
           p.
           52.
           l.
           1.
           r.
           Asserit
           .
           p.
           52.
           l.
           25.
           r.
           Punishments
           .
           p.
           60.
           l.
           25.
           r.
           Philetus
           .
           p.
           62.
           l.
           14.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           66.
           l.
           25.
           r.
           censu
           .
           p.
           72.
           l
           8.
           r.
           man.
           p.
           73.
           l.
           antepenult
           .
           r.
           Animam
           .
           p
           85.
           l.
           18.
           r.
           
             Assert
             Purgatory
          
           .
           p.
           96.
           l.
           6.
           r.
           benefit
           .
           p.
           100.
           l.
           20
           ,
           21.
           r.
           
             what
             we
             have
             not
             heard
          
           .
           p.
           102.
           l.
           24.
           r.
           
             To
             prove
             either
          
           .
           p.
           104.
           l.
           ult
           .
           r.
           inference
           .
           p.
           111.
           l.
           14.
           r.
           Contradictions
           .
           p.
           116.
           l.
           14.
           r.
           Bachon
           .
           p.
           117.
           l.
           10.
           r.
           
             usually
             do
          
           .
           p.
           132.
           in
           4.
           
           Exc.
           l.
           6.
           r.
           Possibly
           .
           p.
           142.
           l.
           18.
           r.
           Souls
           .
           p.
           149.
           l.
           ult
           .
           add
           perfect
           .
           p.
           178.
           l.
           2●…
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           ibid.
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           183.
           l.
           26.
           r.
           
             But
             I
             answer
          
           .
           p.
           202.
           l.
           5.
           r.
           Commoretur
           .
           p.
           218.
           l.
           2.
           r.
           Anablatha
           .
           p.
           219
           l.
           1.
           r.
           Knot
           .
           p.
           223
           l.
           17.
           r.
           Tharasius
           .
           p.
           234.
           l.
           17.
           r.
           greatest
           .
           p.
           239.
           l.
           19.
           r.
           Three
           .
           p.
           242.
           l.
           26
           r.
           Fable
           .
           p.
           250
           l.
           3.
           r.
           Offices
           .
           p.
           234.
           l.
           19.
           r.
           praise
           .
           p.
           265.
           l.
           26.
           r.
           Subjects
           .
           p
           280.
           l
           24.
           r.
           severe
           p.
           283.
           l.
           16.
           r.
           himself
           .
           p.
           289.
           l.
           5.
           
           &
           6.
           dele
           
             to
             him
          
           .
           p.
           289.
           l.
           18.
           r.
           commanded
           .
           p.
           300.
           l.
           ult
           .
           r.
           that
           .
           p.
           311.
           l.
           3.
           r.
           then
           .
           p.
           316.
           l.
           19.
           r.
           Being
           .
           p.
           319.
           l.
           25.
           r.
           may
           .
           p.
           328.
           l.
           ult
           .
           r.
           commanded
           .
           p.
           331.
           l.
           23.
           r.
           done
           .
           p.
           338.
           l.
           antepenult
           .
           r.
           Baronii
           .
           p.
           340.
           l.
           10.
           r.
           true
           .
           p.
           344.
           l.
           24.
           
           &
           25.
           r.
           self
           .
           p.
           351.
           l.
           14.
           r.
           At.
           p.
           360.
           l.
           antep
           .
           after
           shall
           be
           justified
           ,
           add
           
             [
             concerns
             rather
             our
             condemnation
             ,
             then
             justification
             ,
             ]
          
           p.
           369.
           l.
           6.
           r.
           man.
           p.
           372.
           l.
           6
           r.
           this
           .
           p.
           372.
           l.
           ult
           .
           r.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p.
           373.
           l.
           13.
           r.
           greater
           .
           p.
           375.
           l.
           23.
           r.
           that
           .
           p.
           386.
           l.
           20.
           r.
           
             sc.
             by
          
           .
           p.
           399.
           l.
           3.
           dele
           
             or
             else
          
           .
           p.
           404.
           l.
           2.
           r.
           
             or
             a
             faith
             wor●…ing
          
           ,
           p.
           413.
           l.
           12.
           r.
           infinitely
           .
           p
           414.
           l.
           19.
           r.
           man.
           p.
           421.
           l.
           antepen
           .
           r.
           men
           .
           p
           437.
           l.
           16.
           r.
           Abrahae
           .
           p.
           445.
           l.
           17.
           r.
           men
           .
           p.
           454.
           l.
           8.
           r.
           or
           .
           p
           467.
           l.
           18.
           r.
           Arme.
           p.
           470.
           l.
           11.
           r.
           
             absolve
             from
          
           .
           p.
           471.
           l.
           1
           r.
           work
           .
           p
           522.
           l.
           antepen
           .
           r.
           mistrust
           .
           p.
           525.
           l
           ult
           .
           r.
           commands
           .
        
      
    
     
       
         
         
           
             CAP.
             I.
          
           Of
           Sinners
           Prayers
           .
        
         
           
             SInning
             and
             Praying
             ,
             are
             not
             consistent
             together
          
           ;
           God
           heareth
           not
           Sinners
           ,
           
             rejected
             by
             Saint
          
           Augustine
           
             as
             no
             true
             Proposition
             ,
             yet
             admitted
             by
          
           Aquinas
           .
           
             The
             one
             taking
          
           Sinners
           
             for
             those
             under
             the
          
           Infection
           ,
           
             the
             other
             for
             those
             under
             the
          
           Dominion
           
             of
             sin
             .
             But
             it
             is
             known
             to
             be
             true
             ,
             by
             the
             Principles
             of
          
           Reason
           ,
           
             much
             more
             of
          
           Religion
           ,
           
             and
             is
             more
             fully
             explained
             in
             the
             Old
             ,
             then
             in
             the
             New
             Testament
             .
          
           2.
           
           
             God
             heareth
             not
             sinners
             as
             sinners
             ,
             (
             but
             as
             Penitents
             )
             is
             rather
             an
             Exception
             ,
             then
             an
             Exposition
             of
             this
             Generall
             Rule
             :
             for
             sinners
             as
             sinners
             do
             not
             Pray
             ,
             and
             God
             heareth
             the
          
           Sin
           ,
           
             not
             the
          
           Prayer
           ,
           
             when
             he
             heareth
             in
          
           Anger
           .
           3.
           
           
             God
             heareth
             not
             the
             Prayers
             of
             naturall
             men
          
           as
           such
           ,
           
             for
             so
             they
             are
             sinners
             ;
             and
             though
             they
             may
             have
             good
          
           Desires
           ,
           
             yet
             not
             good
          
           Prayers
           .
           4.
           
           
             That
             Christians
             only
             can
             Pray
             ,
             and
             that
             their
          
           
           
             prayers
             are
             heard
             only
             through
             Christs
             intercession
             ,
             are
             Two
             Doctrines
             taught
             by
             Christ
             ,
             and
             by
             his
             Catholick
             Church
             .
          
        
         
           
             The
             first
             Exception
             .
          
           
             PArt
             .
             1.
             chap.
             2.
             sect
             .
             1.
             p.
             35.
             
             You
             alledge
             the
             saying
             of
             the
             born
             blind
             man
             ,
             
               God
               heareth
               not
               sinners
            
             ,
             John
             9.
             31.
             
             To
             which
             you
             say
             Saint
             Augustine
             makes
             rather
             an
             Exception
             then
             an
             Exposition
             .
             He
             indeed
             takes
             exception
             to
             the
             man
             for
             the
             reason
             you
             there
             alledge
             ;
             yet
             me
             thinks
             he
             gives
             a
             full
             satisfactory
             exposition
             of
             his
             words
             .
             I
             have
             not
             his
             works
             ,
             but
             I
             find
             in
             Maldonat
             upon
             this
             place
             ,
             these
             words
             cited
             out
             of
             his
             Tract
             .
             44.
             
             
               Si
               Deus
               peccatores
               ●…on
               audiret
               ,
               frustraille
               Publicanus
               oculos
               in
               terram
               dimittens
               ,
               &
               pectus
               suum
               percutiens
               diceret
               ,
               Deus
               propitius
               esto
               mihi
               peccatori
               .
            
             I
             find
             also
             in
             Valentia
             commenting
             upon
             that
             16.
             
             Article
             of
             S.
             
               Tho.
               Aquinas
            
             ,
             which
             you
             approve
             of
             ,
             Tom.
             3.
             disp
             .
             6.
             qu.
             6.
             punct
             .
             6.
             these
             words
             cited
             out
             of
             his
             Tract
             .
             73.
             
             
               Metuendum
               est
               ne
               multa
               Deus
               ,
               quae
               poss●…t
               non
               dare
               propitius
               ,
               detiratus
               .
            
             Out
             of
             these
             very
             words
             of
             Saint
             Augustine
             ,
             Saint
             Thomas
             in
             that
             Art.
             16.
             resolves
             this
             question
             ,
             
               Utrum
               p●…ccatores
               orando
               impetrant
            
             
             
               aliquid
               à
               Deo
            
             ?
             In
             two
             conc●…usions
             (
             I
             have
             only
             his
             Compendium
             by
             
               Ludovicus
               Carbo
            
             )
             Concl.
             1.
             
             
               Orationem
               peccatoris
               ex
               bono
               naturae
               desiderio
               procedentem
               ,
               Deus
               audit
               ex
               misericordia
               :
               Ita
            
             Aug.
             
               docet
               ,
               Publicanus
               alias
               frustra
               orasset
               .
            
             Concl.
             2.
             
             
               Quando
               Peccator
               orando
               petit
               aliquid
               ut
               peccator
               ,
               id
               est
               secundum
               desiderium
               peccati
               ,
               in
               hoc
               non
               exauditur
               à
               Deo
               ex
               miserico
               diâ
               :
               Sed
               quandoque
               ad
               vindictam
               ,
               quia
               Deus
               quaedam
               negat
               propitius
               ,
               quae
               concedit
               iratus
               .
            
             Now
             Sir
             ,
             if
             Saint
             Thomas
             in
             that
             16.
             
             Article
             approved
             of
             by
             you
             ,
             hath
             made
             a
             sufficient
             exposition
             of
             the
             blind
             mans
             words
             ,
             I
             do
             not
             see
             but
             Saint
             Augustine
             hath
             done
             the
             same
             .
          
        
         
           
             The
             Answer
             .
          
           
             HE
             that
             teacheth
             men
             to
             live
             righteously
             ,
             teacheth
             them
             to
             pray
             continually
             ,
             even
             to
             lift
             up
             holy
             hands
             and
             holy
             hearts
             to
             him
             that
             dwelleth
             in
             the
             heavens
             :
             But
             sin
             must
             be
             poured
             on
             t
             of
             the
             soul
             ,
             before
             the
             soul
             can
             truly
             be
             poured
             out
             in
             prayer
             :
             For
             in
             vain
             is
             Holiness
             in
             the
             mouth
             ,
             whiles
             wickedness
             is
             in
             the
             heart
             ;
             in
             vain
             are
             we
             Saints
             in
             our
             expressions
             ,
             whiles
             we
             are
             
             Sinners
             in
             our
             affections
             and
             in
             our
             actions
             ;
             in
             vain
             do
             we
             think
             of
             multiplying
             our
             prayers
             ,
             whiles
             we
             resolve
             to
             multiply
             our
             sins
             ;
             for
             that
             is
             not
             to
             ask
             God
             forgiveness
             
               of
               sins
               past
            
             ,
             but
             to
             ask
             him
             leave
             
               of
               future
               sinning
            
             :
             So
             little
             reason
             is
             there
             for
             our
             eyes
             to
             be
             dazled
             at
             seeing
             that
             Truth
             ,
             which
             the
             born
             blind
             man
             could
             not
             but
             see
             ,
             
               God
               heareth
               not
               sinners
            
             ,
             John
             9.
             31.
             
             For
             there
             needs
             no
             other
             light
             to
             see
             the
             Sun
             withall
             ,
             but
             it
             s
             own
             ;
             And
             this
             being
             a
             Proposition
             so
             clear
             as
             to
             be
             known
             by
             its
             own
             light
             ,
             may
             very
             well
             stand
             for
             its
             own
             exposition
             .
          
           
             But
             concerning
             Saint
             Augustines
             gloss
             ,
             it
             is
             thus
             at
             large
             in
             his
             own
             Tract
             .
             (
             for
             both
             Aquinas
             whom
             I
             alledged
             ,
             and
             Maldonat
             whom
             you
             alledge
             ,
             cite
             it
             imperfectly
             .
             Adhuc
             inunctus
             loquitur
             ;
             nam
             &
             Peccatores
             exaudit
             Deus
             ;
             si
             enim
             Peccatores
             Deus
             non
             exaudiret
             ,
             frustra
             ille
             Publicanus
             oculos
             in
             terram
             dimittens
             &
             pectus
             suum
             percutiens
             diceret
             ,
             Deus
             propitius
             esto
             mihi
             peccatori
             .
             
               He
               is
               yet
               blind
               ,
               whiles
               he
               speaketh
               this
               ;
               for
               God
               doth
               hear
               sinners
               ;
               for
               if
               God
               did
               not
               hear
               sinners
               ,
               in
               vain
               did
               the
               Publican
               fix
               his
               eye
               upon
               the
               ground
               ,
               and
               strike
               his
               hand
               upon
               his
               breast
               ,
               saying
               ,
               God
               he
               mercifull
               to
               me
               a
               sinner
               .
            
             
             And
             surely
             this
             is
             not
             an
             Exposition
             ,
             but
             an
             Exception
             upon
             that
             generall
             rule
             given
             in
             the
             Text
             ,
             
               God
               heareth
               not
               sinners
            
             :
             For
             it
             is
             resolved
             into
             this
             sense
             ,
             God
             heareth
             not
             a
             sinner
             as
             a
             sinner
             ,
             but
             only
             as
             a
             Penitent
             ,
             such
             as
             was
             the
             Publican
             when
             God
             heard
             him
             .
             Which
             though
             it
             be
             an
             admirable
             doctrine
             ,
             yet
             is
             it
             delivered
             there
             by
             Saint
             Augustine
             as
             an
             
               Exception
               against
            
             ,
             not
             as
             an
             
               Exposition
               upon
            
             the
             blind
             mans
             words
             ,
             and
             was
             clearly
             so
             intended
             by
             him
             .
             For
             it
             is
             certain
             that
             Saint
             Augustine
             was
             of
             the
             contrary
             perswasion
             ,
             and
             did
             believe
             that
             
               God
               doth
               hear
               sinners
            
             ,
             since
             himself
             professeth
             this
             belief
             ;
             Lib
             1.
             
             
               Retr
               .
               c.
            
             3.
             
             Nec
             illud
             mihi
             placet
             ,
             quòd
             quùm
             dixissem
             Summa
             opera
             danda
             est
             optimis
             moribus
             ,
             mox
             addidi
             ,
             Deus
             enim
             noster
             aliter
             nos
             exaudire
             non
             poterit
             ,
             benè
             autem
             inventis
             facillimè
             exaudiet
             ;
             Sic
             enim
             dictum
             est
             tanquam
             Deus
             non
             exaudiat
             peccatores
             ,
             quod
             quidam
             dixit
             in
             Evangelio
             ,
             sed
             ille
             qui
             nondum
             cognoverat
             Christum
             .
             
               Nor
               doth
               that
               please
               me
               ,
               that
               when
               I
               had
               said
               ,
               we
               must
               labour
               above
               all
               things
               to
               live
               vertuously
               ,
               I
               presently
               added
               ,
               for
               else
               our
               God
               cannot
               hear
               us
               ;
               but
               he
               will
               easily
               hear
               us
               if
               we
               live
               well
               ;
               For
               that
               was
               so
               spoken
               as
               if
               God
               did
               not
               hear
            
             
             
               sinners
               ,
               which
               a
               certain
               man
               said
               in
               the
               Gospel
               ,
               but
               he
               which
               yet
               knew
               not
               Christ.
            
             Now
             Sir
             ,
             look
             upon
             my
             words
             again
             ,
             and
             do
             not
             think
             I
             have
             mistaken
             Saint
             Augustine
             ,
             but
             rather
             that
             you
             have
             mistaken
             me
             ,
             and
             heaped
             up
             a
             company
             of
             heterogeneous
             quotations
             against
             me
             ,
             as
             if
             I
             had
             mistaken
             my self
             ;
             whereas
             all
             my
             guilt
             is
             ,
             that
             I
             did
             not
             follow
             Saint
             Augustines
             opinion
             ,
             because
             I
             took
             Peccatores
             in
             a
             stricter
             sense
             then
             he
             did
             ;
             not
             for
             those
             who
             unwillingly
             were
             under
             the
             infection
             ,
             but
             for
             those
             who
             willingly
             were
             under
             the
             dominion
             of
             sin
             .
             Wherein
             however
             I
             did
             no
             more
             then
             Aquinas
             had
             done
             before
             me
             ;
             for
             whereas
             Saint
             Augustine
             thought
             it
             was
             not
             a
             true
             Proposition
             ,
             
               God
               heareth
               not
               sinners
               ,
            
             ,
             Saint
             Thomas
             said
             it
             was
             ,
             if
             the
             word
             Sinners
             were
             taken
             properly
             (
             as
             it
             ought
             in
             every
             exposition
             )
             for
             so
             is
             his
             ingenuous
             profession
             ;
             Quamvis
             possit
             verificari
             si
             intelligitur
             de
             peccatore
             in
             quantum
             est
             peccator
             ,
             per
             quem
             etiam
             modum
             oratio
             ejus
             dicitur
             execrabilis
             :
             
               Though
               it
               may
               be
               made
               true
               ,
               if
               we
               understand
               it
               of
               a
               sinner
               as
               a
               sinner
               ,
               for
               so
               his
               prayer
               is
               called
               abominable
               .
            
             He
             relates
             to
             Prov.
             28.
             9.
             
             
               He
               that
               turneth
               away
               his
               ear
               from
               Hearing
               the
               Law
               ,
               even
               his
            
             
             
               prayer
               shall
               be
               an
               abomination
            
             ;
             Oratio
             ejus
             erit
             execrabilis
             ,
             (
             saith
             the
             Latine
             ;
             )
             so
             that
             this
             is
             a
             most
             undoubted
             Truth
             ,
             not
             only
             made
             known
             to
             us
             by
             the
             light
             of
             nature
             ,
             as
             I
             formerly
             asserted
             ,
             but
             also
             by
             the
             light
             of
             Grace
             ,
             and
             the
             two
             conveyances
             of
             that
             light
             ,
             the
             Old
             and
             the
             New
             Testament
             ,
             that
             
               God
               heareth
               not
               sinners
            
             ;
             And
             it
             is
             more
             fully
             explained
             in
             the
             Old
             then
             in
             the
             New
             ,
             (
             as
             are
             generally
             those
             Truths
             which
             the
             Law
             preacheth
             ,
             whose
             office
             it
             was
             to
             terrifie
             and
             frighten
             men
             into
             obedience
             )
             for
             it
             is
             much
             more
             to
             say
             ,
             God
             will
             abominate
             or
             hate
             his
             prayer
             ,
             then
             to
             say
             ,
             God
             will
             not
             hear
             it
             .
             2.
             
             Now
             ,
             Sir
             ,
             if
             this
             be
             the
             generall
             rule
             ,
             
               God
               heareth
               not
               sinners
               ,
               as
               sinners
            
             ;
             t
             is
             clearly
             an
             exception
             of
             this
             rule
             ,
             to
             say
             ,
             He
             heareth
             sinners
             as
             Penitents
             ,
             since
             that
             gloss
             is
             not
             properly
             an
             Exposition
             ,
             but
             an
             Exception
             ,
             which
             changeth
             the
             originall
             sense
             and
             meaning
             of
             the
             Text
             ,
             as
             a
             sinner
             into
             no
             sinner
             ,
             that
             God
             may
             hear
             him
             :
             And
             yet
             here
             will
             be
             found
             ,
             or
             must
             be
             made
             a
             greater
             change
             of
             the
             Text
             then
             this
             ,
             to
             make
             your
             ensuing
             allegations
             so
             many
             severall
             expositions
             ,
             and
             not
             rather
             so
             many
             severall
             exceptions
             ,
             or
             at
             least
             so
             many
             severall
             descants
             or
             variations
             upon
             this
             
             Rule
             ;
             For
             then
             we
             must
             put
             audit
             for
             
               non
               audit
            
             ,
             and
             say
             ,
             
               not
               hearing
            
             doth
             signifie
             hearing
             ,
             and
             so
             turn
             a
             negative
             proposition
             into
             an
             affirmative
             ,
             that
             we
             may
             expound
             it
             .
             Truly
             Sir
             ,
             in
             my
             poor
             judgement
             ,
             it
             is
             safer
             and
             better
             to
             say
             ,
             God
             heareth
             the
             Sin
             ,
             not
             the
             Prayer
             ,
             when
             he
             heareth
             the
             sinner
             only
             in
             Anger
             :
             That
             this
             is
             rather
             Gods
             not
             hearing
             ,
             then
             his
             hearing
             ,
             whiles
             he
             continues
             in
             his
             anger
             ;
             and
             mans
             not
             praying
             ,
             then
             his
             praying
             ,
             whiles
             he
             continues
             in
             his
             sin
             :
             For
             I
             fear
             if
             I
             say
             otherwise
             ,
             I
             shall
             be
             forced
             to
             grant
             ,
             That
             God
             did
             once
             hear
             the
             Devils
             prayers
             ,
             since
             I
             find
             
               they
               besought
               him
               that
               He
               would
               not
               send
               them
               away
               out
               of
               the
               Countrey
               .
            
             There
             's
             such
             a
             kind
             of
             
               sinners
               praying
            
             ,
             and
             
               he
               suffered
               them
               to
               enter
               into
               the
               ●…rd
               of
               swine
               .
            
             There
             's
             such
             a
             kind
             of
             
               Gods
               hearing
            
             ;
             (
             Mark
             5.
             10.
             )
             They
             besought
             our
             blessed
             Saviour
             for
             a
             liberty
             to
             do
             mischief
             ;
             will
             you
             call
             that
             praying
             ?
             Then
             say
             ,
             Prayer
             may
             be
             without
             ,
             nay
             
               against
               Religion
            
             ;
             for
             how
             full
             may
             factious
             mens
             mouthes
             be
             of
             such
             prayers
             ,
             whiles
             their
             hearts
             are
             empty
             of
             faith
             ,
             and
             of
             the
             fear
             of
             God
             ?
             And
             he
             gave
             them
             that
             liberty
             ;
             will
             you
             call
             that
             a
             hearing
             of
             Prayer
             ?
             Then
             say
             ,
             That
             hearing
             of
             
             Prayer
             is
             not
             an
             Act
             of
             Grace
             ,
             but
             of
             Vengeance
             ;
             for
             a
             liberty
             of
             doing
             mischief
             ,
             doth
             of
             it self
             tend
             to
             nothing
             but
             to
             the
             increase
             of
             damnation
             :
             He
             that
             seriously
             considers
             Prayer
             to
             be
             an
             elevation
             of
             the
             soul
             to
             God
             ,
             will
             not
             easily
             allow
             it
             to
             be
             an
             engagement
             of
             the
             soul
             to
             the
             Devil
             .
             3.
             
             As
             for
             Gods
             hearing
             the
             good
             desires
             of
             naturall
             men
             ,
             that
             is
             also
             in
             my
             weak
             apprehension
             ,
             another
             exception
             against
             this
             generall
             Rule
             ,
             
               God
               heareth
               not
               sinners
            
             ;
             rather
             then
             an
             exposition
             of
             it
             :
             So
             far
             am
             I
             from
             thinking
             that
             Aquinas
             intended
             to
             expound
             this
             rule
             ,
             by
             turning
             it
             into
             a
             question
             ;
             and
             much
             further
             was
             I
             from
             saying
             ,
             That
             he
             made
             a
             sufficient
             exposition
             of
             it
             :
             For
             I
             must
             look
             upon
             all
             naturall
             men
             ,
             as
             God
             looks
             upon
             them
             ,
             that
             is
             as
             sinners
             ;
             so
             saith
             the
             Text
             most
             expresly
             ,
             
               God
               looked
               down
               from
               heaven
               upon
               the
               children
               of
               men
               ,
               to
               see
               if
               there
               were
               any
               that
               did
               understand
               ,
               that
               did
               seek
               God
               :
               Every
               one
               of
               them
               is
               gone
               back
               ,
               they
               are
               altogether
               become
               filthy
               ,
               there
               is
               none
               that
               doth
               good
               ,
               no
               not
               one
               ,
            
             Psalm
             53.
             2
             ,
             3.
             which
             is
             alledged
             by
             Saint
             Paul
             as
             a
             proof
             that
             both
             Jews
             and
             Gentiles
             are
             all
             under
             sin
             ,
             Rom.
             3.
             9
             ,
             10
             ,
             11
             ,
             12.
             
             That
             is
             ,
             They
             are
             all
             under
             sin
             as
             they
             are
             
             in
             themselves
             ,
             or
             as
             naturall
             men
             :
             And
             therefore
             as
             such
             ,
             that
             is
             ,
             As
             
               naturall
               men
            
             ,
             or
             as
             sinners
             ,
             God
             heareth
             them
             not
             .
             Hitherto
             I
             think
             the
             generall
             Rule
             is
             not
             expounded
             but
             excepted
             ;
             and
             though
             naturall
             men
             may
             in
             some
             respects
             have
             good
             desires
             ,
             yet
             as
             such
             ,
             I
             do
             not
             see
             how
             they
             can
             have
             good
             prayers
             ;
             Good
             desires
             may
             be
             from
             nature
             ,
             but
             good
             prayers
             are
             only
             from
             grace
             .
             4.
             
             You
             may
             take
             to
             your self
             what
             liberty
             you
             please
             in
             some
             other
             opinions
             ,
             but
             scarce
             in
             this
             ,
             because
             it
             may
             easily
             be
             made
             destructive
             of
             true
             Christianity
             :
             For
             every
             Christian
             Divine
             is
             bound
             not
             only
             to
             believe
             ,
             but
             also
             to
             profess
             ,
             That
             none
             can
             properly
             be
             said
             to
             Pray
             ,
             but
             only
             a
             Christian.
             And
             that
             no
             Christians
             prayers
             ,
             whatsoever
             he
             be
             ,
             are
             heard
             by
             vertue
             of
             
               his
               own
            
             ,
             but
             only
             by
             vertue
             of
             Christs
             intercession
             :
             The
             Catholick
             Church
             having
             taught
             us
             the
             belief
             of
             both
             these
             doctrines
             by
             her
             constant
             obsecration
             in
             all
             her
             prayers
             ,
             
               Through
               Jesus
               Christ
               our
               Lord
            
             ;
             And
             the
             Holy
             Ghost
             having
             taught
             it
             his
             ,
             
               For
               no
               man
               can
               say
               that
               Jesus
               is
               the
               Lord
               ,
            
             (
             much
             less
             ,
             our
             Lord
             )
             
               but
               by
               the
               Holy
               Ghost
            
             ,
             1
             Cor.
             12.
             3.
             
             And
             he
             must
             not
             only
             say
             ,
             
               Our
               Lord
            
             ,
             but
             also
             
               Our
               Father
            
             ,
             that
             will
             truly
             
             pray
             ;
             that
             is
             ,
             he
             must
             draw
             near
             to
             God
             in
             the
             acknowledgement
             of
             Christs
             Communion
             ,
             and
             through
             the
             Faith
             of
             Christs
             intercession
             ;
             
               Our
               Father
               which
               art
               in
               heaven
               ,
            
             teacheth
             us
             both
             these
             Truths
             :
             In
             that
             we
             call
             God
             Father
             ,
             we
             profess
             that
             we
             pray
             through
             his
             eternall
             Sons
             intercession
             ;
             for
             till
             he
             reconciled
             us
             ,
             we
             were
             enemies
             ,
             not
             children
             :
             In
             that
             we
             call
             him
             
               Our
               Father
            
             we
             profess
             that
             we
             pray
             in
             his
             eternall
             Sons
             Communion
             ,
             who
             did
             graciously
             teach
             us
             to
             call
             him
             Ours
             ,
             because
             he
             had
             made
             him
             so
             ;
             Nor
             can
             any
             man
             say
             to
             God
             ,
             
               Our
               Father
            
             ,
             who
             knows
             not
             Christ
             ;
             nor
             any
             man
             that
             knows
             Christ
             ,
             truly
             say
             it
             ,
             but
             in
             that
             Communion
             whereof
             Christ
             is
             the
             Head
             :
             If
             nature
             doth
             teach
             men
             to
             pray
             in
             faith
             of
             Christs
             intercession
             ,
             and
             in
             the
             acknowledgement
             of
             Christs
             Communion
             ,
             saying
             ,
             
               Through
               Jesus
               Christ
               our
               Lord
            
             ,
             then
             without
             doubt
             God
             may
             hear
             the
             Prayers
             which
             proceed
             from
             naturall
             men
             :
             But
             if
             nature
             doth
             so
             indeed
             ,
             then
             am
             not
             I
             so
             much
             bound
             as
             I
             think
             and
             willingly
             acknowledge
             ,
             to
             Christ
             and
             his
             Church
             ,
             for
             teaching
             me
             to
             pray
             so
             .
             And
             I
             had
             rather
             disown
             ,
             (
             that
             is
             not
             embrace
             )
             any
             mans
             opinion
             ,
             then
             disown
             
             the
             least
             part
             of
             my
             obligation
             to
             Christs
             Catholick
             Church
             ,
             which
             doth
             by
             me
             as
             Saint
             Paul
             did
             by
             the
             
               Galathians
               ,
               travaileth
               in
               birth
               of
               me
               ,
               till
               Christ
               be
               formed
               in
               me
               ,
            
             that
             I
             may
             offer
             to
             God
             such
             Prayers
             as
             proceed
             not
             from
             
               my
               nature
            
             ,
             but
             from
             
               his
               Grace
            
             ;
             and
             that
             ,
             not
             through
             my self
             ,
             but
             
               through
               Jesus
               Christ
               our
               Lord.
            
             And
             much
             more
             am
             I
             bound
             not
             to
             disown
             my
             obligation
             to
             my
             blessed
             Saviour
             ,
             by
             whose
             Grace
             I
             am
             enabled
             to
             pray
             ,
             and
             for
             whose
             sake
             God
             doth
             hear
             my
             Prayers
             ;
             In
             the
             merit
             of
             whose
             unspotted
             righteousness
             I
             offer
             and
             present
             my
             impure
             person
             ;
             in
             the
             righteousness
             of
             whose
             all-sufficient
             intercession
             ,
             I
             offer
             and
             present
             my
             imperfect
             prayers
             before
             the
             throne
             of
             the
             heavenly
             Grace
             ,
             as
             often
             as
             with
             my
             heart
             ,
             and
             not
             only
             with
             my
             lips
             ,
             I
             say
             unto
             my
             God
             ,
             
               Our
               Father
               which
               art
               in
               heaven
               .
            
          
           
             For
             though
             men
             may
             number
             their
             prayers
             by
             their
             repetitions
             and
             by
             their
             beads
             ,
             yet
             surely
             God
             numbereth
             them
             by
             their
             sighs
             ,
             and
             by
             their
             gr●…ans
             :
             And
             it
             were
             to
             be
             wished
             that
             all
             men
             did
             likewise
             so
             number
             them
             ,
             having
             such
             an
             heavenly
             attention
             in
             their
             prayers
             as
             to
             be
             
               with
               Christ
            
             ,
             and
             such
             an
             heavenly
             affection
             ,
             
             as
             to
             be
             
               in
               Christ
            
             ;
             since
             it
             is
             requisite
             they
             should
             have
             their
             hearts
             in
             and
             with
             him
             in
             praying
             ,
             whose
             mediation
             they
             desire
             to
             have
             with
             their
             Prayers
             .
          
        
      
       
         
           
             CAP.
             II.
          
           Of
           Priests
           Marriage
           .
        
         
           1.
           
           POpe
           Siricius
           
             blamed
             for
             speaking
             dishonourably
             of
             marriage
             ;
             and
             some
             Papists
             after
             him
             .
          
           2.
           
           
             To
             say
             that
             Priests
             marriage
             hath
             been
             forbidden
             by
             the
             Apostles
             or
             the
             Catholick
             Church
             ,
             is
             to
             accuse
             both
             of
             approving
             the
             doctrine
             of
             Devils
             .
          
           3.
           
           
             Christ
             allows
             of
             Priests
             marriage
          
           .
           4.
           
           
             The
             Popes
             of
          
           Rome
           
             did
             not
             attempt
             to
             forbid
             it
             ,
             till
          
           Siricius
           
             his
             daies
          
           .
           5.
           
           
             The
             Apostles
             neither
             taught
             nor
             decreed
             against
             it
             .
          
           6
           
             For
             Priests
             to
             marry
             ,
             is
             not
             contrary
             to
             the
             Churches
             precept
             .
          
           7.
           
           
             Nine
             Popes
             of
          
           Rome
           ,
           
             the
             sons
             of
             married
             Bishops
             ,
             Priests
             and
             Deacons
             ,
             some
             in
          
           Europe
           ,
           
             some
             in
          
           Africa
           ,
           
             some
             in
          
           Asia
           ,
           
             shew
             that
             marriage
             was
             lawfull
             for
             all
             those
             orders
             of
             Clergy
             men
             ,
             in
             the
             Catholick
             Church
             ,
             till
             near
             nine
             hundred
             years
             after
             Christ.
          
           
           
             That
             the
             Prohibition
             thereof
             in
             the
             Church
             of
          
           Rome
           ,
           
             was
             not
             till
             the
             year
          
           ,
           1074.
           
             by
             Pope
          
           Gregory
           
             the
             seventh
          
           .
           8.
           
           
             The
             second
             Canon
             of
             the
             second
             Council
             of
          
           Carthage
           ,
           
             rightly
             interpreted
             ,
             forbids
             Priests
             only
             the
             use
             of
             their
             marriage
             at
             some
             special
             feasts
          
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             being
             rendred
          
           secundum
           priora
           ,
           &
           propria
           statuta
           ,
           
             speaks
             for
             the
             truth
             of
             the
             Greek
             Copies
             ,
             before
             the
             Latine
             :
             The
             Pope
             in
             need
             of
             a
             Provinciall
             Councill
             to
             support
             his
             Decree
             .
          
           9.
           
           Abrahams
           
             being
             married
             ,
             a
             good
             instance
             for
             Priests
             marriage
             ,
             who
             need
             look
             for
             no
             better
             then
             his
             righteousness
             .
          
           10.
           
           
             God
             saying
             of
             all
          
           ,
           It
           is
           better
           to
           marry
           then
           to
           burn
           ,
           
             the
             Church
             may
             not
             gainsay
             it
             of
             Priests
             .
          
           11.
           
           The
           Trullane
           
             Fathers
             blame
             the
             Romanists
             aboout
             Priests
             Marriage
             ,
             yet
             their
             Canons
             confirmed
             by
             Pope
          
           Adrian
           ,
           
             who
             in
             this
             thwarts
          
           Siricius
           .
           12.
           
           Saint
           Paul
           
             allowed
             marriage
             to
             prevent
             the
          
           danger
           ,
           
             and
             not
             only
             the
          
           guilt
           
             of
             fornication
             :
             The
             Church
             bound
             to
             follow
             his
             doctrine
             .
          
           13.
           
           Saint
           Pauls
           thorn
           
             in
             the
             flesh
             ,
             his
          
           poenall
           afflictions
           ,
           
             not
             his
          
           sinfull
           motions
           ;
           
             or
             his
          
           tribulations
           ,
           
             not
             his
          
           temptations
           
             in
             the
             flesh
          
           .
           14.
           
           
             Marriage
             better
             allowed
             then
             prohibited
             the
             Roman
             Clergy
             ,
             in
             the
             judgement
             of
             their
             own
             Authors
             .
          
        
         
           
           
             The
             second
             Exception
             .
          
           
             PArt
             .
             2.
             chap.
             1.
             sect
             .
             2.
             pag.
             128.
             
             You
             reprehend
             Pope
             Siricius
             as
             saying
             in
             effect
             ,
             that
             
               to
               marry
               is
               to
               be
               in
               the
               flesh
               :
            
             I
             could
             not
             meet
             with
             his
             own
             words
             ;
             only
             I
             find
             in
             Bellarmine
             lib.
             1.
             de
             clericis
             cap.
             19.
             
             Siricius
             
               prohibet
               cum
               uxore
               commercium
               iis
               qui
               sunt
               in
               sacris
               :
            
             Hitherto
             he
             is
             not
             to
             be
             blamed
             :
             For
             the
             whole
             Africane
             Church
             in
             the
             second
             Council
             of
             Carthage
             Can.
             2.
             thus
             decrees
             ,
             
               Omnibus
               placet
               ut
               Episcopi
               ,
               Presbyteri
               ,
               Diaconi
               ,
               vel
               qui
               Sacrame●…ta
               contrectant
               ,
               pudicitiae
               custodes
               etiam
               ab
               uxoribus
               se
               abstineant
               ,
               ut
               quod
               Apostoli
               docuerunt
               ,
               &
               ipsa
               servavit
               antiquitas
               ,
               nos
               quoque
               custodiamus
               :
            
             So
             that
             the
             Apostles
             themselves
             were
             the
             first
             that
             taught
             and
             decreed
             ,
             that
             Priests
             ought
             to
             abstain
             from
             wives
             :
             Neither
             doth
             your
             instance
             of
             
               Abraham
               ,
               Isaac
            
             and
             Jacob
             urge
             Siricius
             .
             There
             was
             no
             precept
             in
             the
             Law
             of
             nature
             ,
             nor
             in
             the
             Mosaicall
             Law
             ,
             forbidding
             Priests
             to
             marry
             ,
             as
             there
             hath
             ever
             been
             from
             the
             very
             Apostles
             in
             the
             Evangelicall
             Law
             ,
             in
             which
             for
             Priests
             to
             marry
             contrary
             to
             the
             Churches
             precept
             ,
             Siricius
             might
             well
             say
             is
             
               to
               be
               in
               the
               flesh
            
             ,
             
             because
             it
             is
             
               to
               be
               in
               a
               continuall
               state
               of
               sin
               and
               damnation
               :
            
             Neither
             doth
             your
             other
             instance
             1
             Cor.
             7.
             9.
             urge
             him
             ,
             viz.
             
               It
               is
               better
               to
               marry
               then
               to
               burn
            
             ;
             For
             Burn
             there
             doth
             not
             signifie
             to
             be
             tempted
             ,
             but
             to
             fornicate
             ,
             according
             to
             the
             precedent
             words
             ,
             
               if
               they
               cannot
               contain
               let
               them
               marry
               ,
            
             which
             yet
             is
             more
             express
             by
             the
             words
             in
             the
             second
             verse
             ,
             
               To
               avoid
               fornication
               ,
               let
               every
               man
               have
               his
               wife
               .
            
             Saint
             Paul
             himself
             had
             great
             temptations
             of
             the
             flesh
             ,
             2
             Cor.
             12.
             7
             ,
             8
             ,
             9.
             for
             which
             he
             prayed
             thrice
             that
             they
             might
             be
             taken
             from
             him
             ;
             but
             did
             neither
             marry
             nor
             fornicate
             to
             avoid
             them
             ,
             but
             contented
             himself
             with
             this
             Divine
             Answer
             ,
             
               My
               grace
               is
               sufficient
               for
               thee
               :
            
             And
             this
             hath
             and
             will
             be
             still
             sufficient
             to
             the
             worlds
             end
             for
             millions
             of
             good
             men
             to
             undertake
             the
             office
             of
             Priesthood
             ,
             without
             needing
             either
             to
             marry
             or
             burn
             ,
             especially
             if
             they
             will
             do
             as
             he
             did
             ,
             not
             only
             assiduously
             pray
             ,
             but
             also
             ,
             
               Castigocerpus
               meum
               &
               in
               servitutem
               redigo
               ,
            
             1
             Cor.
             9.
             27.
             
          
        
         
           
           
             The
             Answer
             .
          
           
             POpe
             Siricius
             his
             doctrine
             concerning
             marriage
             is
             plain
             enough
             in
             his
             Epistle
             
               ad
               Himarium
               Tarrac
            
             recorded
             by
             
               Binius
               Tom.
            
             1
             concil
             .
             and
             cited
             by
             me
             as
             his
             first
             degmaticall
             Epistle
             ,
             because
             so
             I
             find
             it
             the●…e
             ,
             in
             which
             speaking
             of
             
               married
               Priests
            
             ,
             he
             expresly
             applyeth
             to
             them
             Saint
             〈◊〉
             words
             ,
             
               They
               that
               are
               in
               the
               flesh
               cannot
               please
               God
               :
            
             which
             being
             applyed
             to
             them
             in
             regard
             of
             their
             marriage
             ,
             and
             not
             of
             their
             Priesthood
             ,
             concerns
             them
             as
             
               married
               men
            
             ,
             and
             not
             as
             
               married
               Priests
            
             ;
             even
             as
             he
             that
             saith
             ,
             A
             blaspheming
             Priest
             ought
             to
             be
             disdained
             ,
             sheweth
             that
             disdain
             belongeth
             to
             the
             man
             ,
             not
             to
             the
             Priest
             :
             For
             in
             a
             blaspheming
             Priest
             ,
             it
             is
             the
             man
             ,
             not
             the
             Priest
             ,
             is
             the
             blasphemer
             ,
             though
             as
             a
             Priest
             he
             is
             the
             greater
             sinner
             by
             blaspheming
             :
             So
             in
             a
             married
             Priest
             ,
             it
             is
             the
             man
             ,
             not
             the
             Priest
             who
             is
             married
             ;
             and
             therefore
             if
             a
             married
             Priest
             be
             said
             to
             be
             in
             the
             flesh
             ,
             his
             being
             in
             the
             flesh
             must
             be
             ascribed
             to
             him
             from
             his
             marriage
             ,
             not
             from
             his
             Priesthood
             ;
             for
             it
             may
             be
             ascribed
             to
             all
             other
             married
             men
             as
             well
             as
             to
             him
             :
             This
             
             is
             the
             doctrine
             concerning
             marriage
             ,
             which
             I
             blamed
             in
             Siricius
             ,
             as
             I
             found
             it
             had
             flowed
             from
             his
             own
             pen
             ;
             And
             it
             is
             to
             small
             purpose
             (
             it
             seems
             )
             that
             Bellarmine
             hath
             endeavoured
             so
             long
             after
             ,
             to
             furnish
             him
             with
             a
             little
             better
             Ink
             ;
             For
             even
             from
             his
             new
             proposition
             which
             he
             puts
             upon
             
               Siricius
               ,
               [
               That
               Priests
               may
               not
               have
               commerce
               with
               their
               wives
               ]
            
             you
             infer
             this
             conclusion
             ,
          
           
             That
             
               for
               Priests
               to
               marry
               is
               to
               be
               in
               the
               flesh
            
             ;
             only
             you
             annex
             some
             new
             propositions
             to
             make
             your
             conclusion
             sound
             the
             better
             ,
             though
             it
             is
             impossible
             to
             make
             it
             good
             ;
             and
             they
             are
             these
             ,
             That
             
               for
               Priests
               to
               marry
               ,
               is
               contrary
               to
               the
               Churches
               order
               ,
               and
               to
               the
               doctrine
               and
               decree
               of
               the
               Apostles
               ,
               and
               to
               be
               in
               a
               continuall
               state
               of
               sin
               and
               damnation
               .
            
          
           
             2.
             
             I
             am
             very
             sorry
             that
             your
             zeal
             to
             excuse
             Siricius
             ,
             hath
             in
             effect
             made
             you
             accuse
             both
             the
             Church
             and
             the
             Apostles
             of
             Christ
             ;
             For
             it
             is
             an
             high
             accusation
             against
             both
             ,
             to
             say
             that
             they
             have
             forbid
             Priests
             to
             marry
             ,
             since
             Saint
             Paul
             expresly
             reckons
             this
             among
             the
             
               doctrines
               of
               Devils
               ,
               Forbidding
               to
               marry
               ,
            
             1
             Tim.
             4.
             speaking
             in
             generall
             of
             the
             prohibition
             ,
             in
             whomsoever
             it
             forbid
             marriage
             ,
             whether
             in
             
             Priests
             or
             in
             any
             other
             men
             ;
             And
             now
             by
             the
             help
             of
             this
             Text
             ,
             I
             have
             found
             out
             a
             fit
             subject
             for
             your
             abominable
             praedicate
             ,
             
               [
               To
               be
               in
               a
               continuall
               state
               of
               sin
               and
               damnation
               ]
            
             For
             none
             is
             truly
             
               in
               a
               continuall
               state
               of
               damnation
               ,
            
             but
             only
             the
             Devil
             ,
             or
             they
             that
             are
             led
             captive
             by
             him
             at
             his
             will
             ,
             which
             cannot
             justly
             ,
             much
             less
             charitably
             ,
             be
             said
             of
             any
             sort
             of
             men
             meerly
             for
             using
             that
             liberty
             which
             neither
             Christ
             nor
             his
             Church
             hath
             denyed
             them
             ,
             especially
             if
             they
             use
             it
             ,
             (
             as
             doubtless
             they
             should
             ,
             and
             I
             hope
             they
             do
             )
             
               not
               for
               an
               occasion
               to
               the
               flesh
               ,
               but
               as
               the
               servants
               of
               God
               ,
            
             that
             they
             may
             with
             the
             
               lesser
               distraction
            
             ,
             if
             not
             with
             the
             
               greater
               devotion
            
             ,
             attend
             his
             service
             .
          
           
             Wherefore
             though
             this
             doctrine
             of
             forbidding
             Priests
             marriage
             ,
             may
             not
             be
             disliked
             by
             you
             as
             you
             are
             a
             Papist
             ,
             because
             it
             came
             from
             a
             Pope
             ;
             yet
             pray
             let
             it
             not
             be
             approved
             by
             you
             as
             you
             are
             a
             Christian
             ,
             because
             it
             first
             came
             from
             the
             Devil
             ;
             And
             it
             were
             to
             be
             wished
             that
             those
             of
             your
             party
             who
             desire
             to
             be
             thought
             of
             a
             purer
             mould
             then
             all
             mankind
             besides
             ,
             would
             so
             labour
             from
             henceforth
             to
             make
             us
             poor
             sinners
             
               more
               then
               Angels
            
             ,
             (
             for
             it
             is
             more
             to
             put
             off
             ,
             then
             
             not
             to
             put
             on
             the
             flesh
             )
             as
             not
             to
             make
             themselves
             little
             
               less
               then
               Devils
            
             ,
             by
             calumniating
             Gods
             own
             holy
             institution
             ,
             and
             shooting
             such
             thunderbolts
             as
             may
             well
             be
             thought
             to
             come
             from
             the
             Prince
             of
             the
             air
             ,
             but
             sure
             cannot
             come
             from
             the
             God
             of
             Heaven
             .
          
           
             3.
             
             For
             he
             hath
             spoken
             in
             a
             still
             small
             voice
             ,
             
               He
               that
               is
               able
               to
               receive
               it
               ,
               let
               him
               receive
               it
               ,
            
             Mat.
             19.
             12.
             
             And
             again
             by
             his
             Apostle
             ,
             
               Nevertheless
               to
               avoid
               fornication
               ,
               let
               every
               man
               have
               his
               own
               wife
               ,
            
             1
             Cor.
             7.
             2.
             
             If
             God
             say
             
               every
               man
            
             ,
             for
             you
             to
             say
             ,
             the
             Church
             hath
             said
             
               not
               a
               Clergy-man
            
             ,
             is
             to
             accufe
             the
             Church
             of
             that
             which
             she
             hath
             taught
             you
             daily
             to
             pray
             against
             ,
             even
             of
             the
             
               contempt
               of
               Gods
               Word
               and
               Commandement
            
             ;
             For
             Christ
             who
             spake
             the
             one
             
               by
               himself
            
             ,
             the
             other
             
               by
               his
               Spirit
            
             ,
             is
             Head
             of
             the
             Church
             ,
             and
             therefore
             it
             is
             monstrous
             and
             prodigious
             to
             affirm
             ,
             that
             the
             Church
             ,
             which
             is
             his
             body
             ,
             hath
             spoken
             otherwise
             ;
             For
             sure
             the
             body
             cannot
             have
             a
             voice
             without
             the
             Head
             ;
             and
             Christs
             Church
             is
             such
             a
             Body
             ,
             as
             will
             not
             have
             a
             voice
             without
             ,
             and
             much
             less
             against
             her
             Head.
             
          
           
             4.
             
             Therefore
             you
             should
             not
             have
             said
             
               The
               Churches
               precept
            
             ,
             but
             your
             
             Churches
             ,
             or
             rather
             your
             Popes
             precept
             ,
             when
             you
             spake
             of
             forbidding
             Priests
             to
             marry
             ;
             for
             your
             own
             Canonist
             calls
             the
             statute
             which
             inhibits
             Priests
             marriage
             ,
             Statutum
             Ecclesiae
             non
             ita
             generale
             ,
             
               Glos.
               in
               Decr.
               par
            
             .
             2.
             
             Causa
             25.
             c.
             3.
             
             Papa
             non
             potest
             contra
             generale
             Ecclesiae
             statutum
             dispensare
             ,
             sed
             contra
             statutum
             Ecclesiae
             quod
             non
             est
             ita
             generale
             ,
             sicut
             de
             continentia
             sacerdotum
             ,
             bene
             potest
             dispensare
             :
             
               The
               Pope
               cannot
               dispense
               against
               a
               generall
               statute
               of
               the
               Church
               ,
               but
               he
               may
               against
               one
               that
               is
               not
               generall
               ,
               such
               as
               is
               that
               of
               Priests
               continency
               .
            
             Pray
             learn
             hereafter
             to
             speak
             with
             your
             own
             Doctors
             ;
             or
             do
             not
             require
             all
             the
             world
             to
             follow
             their
             Doctrine
             ;
             And
             yet
             in
             truth
             ,
             even
             your
             own
             Church
             the
             Church
             of
             Rome
             ,
             or
             rather
             your
             own
             Popes
             ,
             the
             Popes
             of
             Rome
             ,
             did
             not
             make
             any
             such
             precept
             till
             Siricius
             his
             daies
             ,
             if
             you
             will
             again
             believe
             your
             own
             Gloss
             upon
             Gratian
             ,
             Par.
             1.
             
             Dist.
             84.
             cap.
             3.
             descanting
             upon
             this
             very
             Canon
             of
             Carthage
             ,
             which
             you
             have
             urged
             ;
             for
             there
             saith
             the
             Gloss
             ,
             Dicunt
             quod
             olim
             sacerdotes
             poterāt
             contrahere
             ante
             Siricium
             ;
             
               They
               say
               that
               Priests
               might
               lawfully
               marry
               before
            
             Siricius
             
               his
               daies
            
             .
             And
             again
             ,
             A
             tempore
             Siricii
             vocat
             Antiquitatem
             ,
             
             
               The
               Canon
               calleth
               that
               Antiquity
               ,
               which
               was
               from
               the
               time
               of
            
             Siricius
             :
             5.
             
             And
             whereas
             the
             Canon
             (
             as
             it
             is
             alledged
             by
             him
             )
             affirmeth
             that
             the
             Apostles
             taught
             this
             doctrine
             ,
             the
             same
             Gloss
             brings
             fresh
             fasting
             spittle
             to
             allay
             this
             quick-silver
             ,
             and
             the
             allay
             is
             good
             enough
             for
             the
             metall
             ,
             saying
             ,
             Apostoli
             docuerunt
             exemplo
             &
             opere
             ,
             &
             admonitione
             ,
             non
             institutione
             vel
             constitutione
             ,
             
               The
               Apostles
               taught
               it
               by
               their
               example
               ,
               deed
               ,
               or
               admonition
               ,
               but
               not
               by
               their
               doctrine
               ,
               or
               any
               constitution
            
             ;
             So
             far
             is
             it
             from
             truth
             ,
             (
             in
             the
             judgement
             of
             your
             own
             Canonists
             )
             which
             you
             averr
             so
             confidently
             ,
             
               That
               the
               Apostles
               themselves
               were
               the
               first
               that
               taught
               and
               decreed
               that
               Priests
               ought
               to
               abstain
               from
               wives
               .
            
             And
             besides
             it
             is
             clear
             from
             the
             Apostles
             own
             writings
             ,
             that
             they
             neither
             taught
             it
             nor
             decreed
             it
             :
             Else
             why
             did
             Saint
             Paul
             say
             to
             Timothy
             ,
             (
             1
             Tim.
             3.
             )
             
               A
               Bishop
               must
               be
               blameless
               ,
               the
               husband
               of
               one
               wife
               ,
            
             if
             he
             were
             indeed
             to
             be
             blamed
             for
             having
             one
             ?
             And
             that
             he
             ●…ught
             to
             have
             
               his
               children
               in
               subjection
            
             ,
             if
             it
             were
             unlawfull
             for
             him
             to
             have
             any
             
               children
               ;
               Therefore
               the
               Apostles
               taught
               it
               not
               :
            
             Again
             ,
             why
             did
             the
             same
             Saint
             Paul
             say
             to
             the
             Corinthians
             concerning
             this
             argument
             
             pro
             and
             
               con
               ,
               I
               speak
               this
               by
               permission
               and
               not
               of
               commandment
               ,
            
             1
             Cor.
             7.
             6.
             if
             the
             Apostles
             had
             given
             any
             command
             concerning
             it
             ?
             And
             v.
             7.
             
             
               I
               would
               that
               all
               men
               were
               even
               as
               I
               my self
               ,
               but
               every
               man
               hath
               his
               proper
               gift
               of
               God
            
             ;
             if
             there
             had
             been
             any
             Apostolicall
             decree
             to
             force
             those
             who
             succeeded
             him
             in
             his
             calling
             ,
             to
             succeed
             him
             also
             in
             his
             continency
             ;
             for
             then
             sure
             he
             would
             not
             have
             wished
             ,
             but
             have
             commanded
             them
             to
             be
             as
             himself
             ,
             whereas
             on
             the
             contrary
             he
             only
             wisheth
             them
             to
             be
             as
             himself
             ,
             who
             have
             the
             Gift
             enabling
             them
             so
             to
             be
             ;
             
               therefore
               the
               Apostles
               decreed
               it
               not
               :
            
             And
             the
             truth
             of
             both
             these
             was
             antiently
             attested
             by
             your
             own
             Gratians
             ordinary
             copies
             of
             this
             very
             Canon
             ;
             for
             so
             saith
             your
             new
             Glossator
             upon
             those
             words
             ,
             [
             Apostoli
             docuerunt
             ]
             In
             vulgatis
             codicibus
             sequebatur
             Exempla
             ,
             quod
             est
             sublatum
             ,
             
               In
               the
               ordinary
               copies
               it
               was
               written
               ,
               The
               Apostles
               taught
               it
               by
               their
               Example
               ,
               but
               I
               have
               taken
               that
               away
               .
            
             The
             addition
             of
             which
             word
             Example
             ,
             (
             whether
             by
             Gratian
             himself
             or
             by
             any
             other
             )
             being
             commonly
             received
             ,
             is
             a
             sufficient
             evidence
             that
             even
             the
             Church
             of
             Rome
             in
             those
             daies
             did
             not
             think
             that
             the
             Apostles
             had
             forbid
             Priests
             to
             marry
             ,
             
             by
             the●…r
             Doctrine
             ,
             and
             much
             less
             by
             their
             Decree
             .
          
           
             6.
             
             From
             the
             Apostles
             ,
             let
             us
             pass
             to
             the
             Church
             ,
             for
             you
             say
             ,
             
               for
               Priests
               to
               marry
               is
               contrary
               to
               the
               Churches
               precept
               :
            
             But
             you
             do
             only
             say
             it
             ,
             and
             will
             never
             be
             able
             to
             prove
             it
             :
             For
             the
             Greek
             Church
             in
             its
             most
             pure
             and
             flourshing
             age
             ,
             had
             a
             
               married
               Clergy
            
             ,
             insomuch
             that
             
               Gregory
               Nazianzene
            
             was
             born
             after
             his
             Father
             had
             officiated
             at
             the
             holy
             Altar
             ;
             let
             his
             own
             mouth
             witness
             it
             ,
             who
             brings
             in
             his
             Father
             thus
             speaking
             unto
             him
             ,
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               (
               Greg.
               Naz.
            
             in
             carm
             .
             de
             vitâ
             suâ
             .
             )
             Which
             is
             in
             plain
             English
             ,
             
               Thou
               hast
               not
               yet
               had
               thy
               life
               so
               long
               ,
               as
               I
               have
               had
               my
               Priesthood
               .
            
             I
             hope
             you
             will
             not
             affirm
             that
             the
             Father
             ,
             because
             a
             Priest
             ,
             was
             the
             worse
             for
             having
             such
             a
             son
             ,
             when
             you
             cannot
             deny
             but
             the
             whole
             Christian
             Church
             hath
             ever
             since
             been
             the
             better
             for
             that
             he
             had
             him
             .
          
           
             Again
             ,
             How
             came
             the
             first
             Council
             of
             Nice
             to
             be
             kept
             from
             determining
             for
             the
             forced
             continency
             of
             Priests
             by
             one
             single
             Paphnutius
             ,
             if
             so
             be
             the
             Apostles
             had
             so
             determined
             before
             ,
             or
             the
             Church
             had
             
             thought
             fit
             so
             to
             determine
             it
             after
             them
             ?
             Nay
             it
             is
             evident
             ,
             The
             Catholick
             Church
             determined
             there
             should
             be
             no
             such
             determination
             ,
             as
             appears
             from
             the
             forecited
             consent
             of
             the
             Nicene
             Fathers
             to
             Paphnutius
             his
             advice
             ,
             which
             is
             generally
             attested
             and
             approved
             by
             the
             Authors
             both
             of
             the
             Greek
             and
             Latine
             Church
             ;
             As
             by
             Socrates
             ,
             lib.
             1.
             c.
             11.
             
             (
             Lat.
             )
             By
             
               Gelasius
               Cycicenus
            
             ,
             lib.
             2.
             de
             actis
             Concil
             .
             Nic.
             c.
             33.
             
             By
             Nicephorus
             ,
             lib.
             8.
             cap.
             19.
             
             By
             Cassiodorus
             ,
             hist.
             Trip.
             lib.
             2.
             c.
             14.
             
             By
             Gratian
             ,
             Par.
             1.
             
             Dist.
             31.
             cap.
             12.
             
             And
             by
             
               Peter
               Crabbe
            
             ,
             in
             actis
             Concilii
             Niceni
             :
             So
             that
             if
             you
             may
             have
             recourse
             but
             to
             one
             of
             these
             ,
             you
             shall
             little
             need
             to
             go
             either
             to
             Neteoricks
             or
             to
             Epitomists
             for
             the
             story
             ,
             as
             you
             did
             in
             your
             first
             Exception
             for
             Saint
             Augustines
             answer
             ,
             and
             in
             this
             for
             Siricius
             his
             words
             .
             And
             yet
             I
             will
             add
             to
             these
             one
             more
             proof
             ,
             and
             that
             from
             the
             Council
             of
             Gangra
             ,
             whose
             Canons
             were
             put
             into
             the
             Code
             of
             the
             Catholick
             Church
             ,
             so
             often
             appealed
             to
             by
             the
             Fathers
             at
             Calcedon
             ,
             and
             placed
             together
             with
             the
             Holy
             Bible
             ,
             in
             the
             mid●…t
             of
             their
             Council
             ;
             
               Concil
               .
               Gangr
               .
               can
            
             .
             〈◊〉
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               If
               any
               man
               make
               a
               dissention
               between
               married
               and
               unmarried
               Priests
               ,
               as
               if
               he
               ought
               not
               to
               take
               the
               Communion
               from
               the
               married
               Priest
               ,
               let
               him
               be
               accursed
               :
            
             Now
             if
             the
             Church
             had
             made
             that
             distinction
             ,
             why
             should
             not
             the
             people
             make
             it
             ?
             But
             in
             truth
             the
             Church
             was
             so
             far
             from
             making
             it
             ,
             that
             she
             shewed
             it
             to
             be
             against
             her
             judgement
             to
             make
             it
             ,
             speaking
             no
             less
             reverently
             of
             the
             offerings
             of
             the
             married
             ,
             then
             of
             the
             unmarried
             Priests
             :
             Or
             you
             may
             thus
             interpret
             the
             Canon
             ,
             
               If
               any
               man
               withdraw
               himself
               from
               a
               married
               Priest
               ,
               as
               if
               he
               ought
               not
               to
               communicate
               ,
               whiles
               such
               a
               Priest
               doth
               officiate
               ,
               let
               him
               be
               accursed
               .
            
             It
             is
             plain
             here
             in
             the
             judgement
             of
             the
             Church
             (
             for
             these
             Gangrensian
             Canons
             were
             admitted
             into
             the
             Code
             of
             the
             Catholick
             Church
             ,
             which
             yours
             of
             Carthage
             were
             not
             )
             That
             the
             married
             Priests
             were
             as
             fit
             to
             serve
             at
             the
             Altar
             as
             the
             unmarried
             ;
             and
             if
             they
             were
             as
             fit
             to
             
               serve
               God
            
             ,
             why
             not
             as
             fit
             to
             serve
             the
             People
             ,
             and
             to
             
               content
               you
            
             ?
             And
             to
             shew
             you
             I
             have
             not
             strained
             this
             Canon
             in
             my
             interpretations
             I
             assure
             you
             they
             are
             not
             mine
             ,
             but
             your
             own
             Authors
             :
             The
             first
             is
             Gratians
             Par.
             1.
             
             Dist.
             28.
             c.
             15.
             
             
               Si
               quis
               discernit
               Presbyterum
            
             
             
               conjugatum
               ,
               tanquam
               occasione
               ●…ptiarum
               ,
               quod
               offerre
               non
               debeat
               ,
               &
               ab
               ejus
               oblatione
               ideo
               se
               abstinet
               ,
               Anathema
               sit
               :
            
             The
             latter
             is
             the
             new
             Glossators
             upon
             Gratian
             ,
             in
             the
             edition
             authorized
             by
             Greg.
             13.
             
             
               Si
               quis
               secernat
               se
               à
               Presbytero
               qui
               uxorem
               duxit
               ,
               tanquam
               non
               oporteat
               illo
               liturgiam
               peragente
               ,
               de
               oblatione
               percipere
               ,
               Anathema
               sit
               :
            
             And
             he
             tells
             us
             ,
             That
             
               Dionysius
               exiguus
            
             had
             in
             effect
             so
             interpreted
             it
             before
             him
             .
          
           
             7.
             
             And
             this
             one
             single
             Canon
             might
             I
             alledge
             ,
             not
             only
             as
             the
             Jugement
             and
             Decree
             of
             the
             Catholick
             Church
             ,
             from
             the
             Code
             of
             her
             Canons
             ;
             but
             also
             as
             the
             Judgement
             of
             your
             own
             particular
             Roman
             Church
             from
             Dionysius
             ,
             and
             as
             the
             Decree
             of
             the
             same
             Church
             ,
             from
             Gratian
             ;
             But
             that
             both
             the
             antient
             Judgement
             and
             Decree
             of
             your
             Church
             are
             more
             clearly
             proved
             by
             the
             practice
             of
             it
             :
             For
             in
             your
             very
             Church
             of
             Rome
             ,
             have
             heretofore
             been
             no
             less
             then
             nine
             Popes
             ,
             which
             were
             the
             sons
             of
             married
             Priests
             and
             Deacons
             ;
             whereas
             if
             Priests
             and
             Deacons
             marriage
             had
             been
             forbid
             by
             the
             Apostles
             ,
             or
             by
             the
             Catholick
             Church
             ,
             I
             might
             say
             ,
             They
             were
             the
             sins
             of
             Priests
             ,
             not
             sons
             ;
             and
             you
             might
             say
             ,
             They
             were
             very
             unfit
             Popes
             ,
             because
             
             very
             unfit
             successors
             for
             Saint
             Peter
             ,
             but
             more
             unfit
             Vicars
             for
             his
             master
             :
             But
             so
             saith
             
               Gratian
               (
               Par.
            
             1.
             
             Dist.
             56.
             cap.
             2.
             )
             Osius
             Papa
             fuit
             filius
             Stephani
             subdiaconi
             ;
             Bonifacius
             Papa
             fuit
             filius
             Jucundi
             Presbyteri
             ;
             Felix
             Papa
             filius
             Felicis
             Presbyteri
             ;
             de
             titulo
             Fasciolae
             ;
             Agapetus
             Papa
             filius
             Gordiani
             Presbyteri
             ;
             Theodorus
             Papa
             ,
             filius
             Theodori
             Episcopi
             de
             civitate
             Hierosolymâ
             ;
             Silverius
             Papa
             filius
             Silverii
             Episcopi
             Romae
             ;
             Deus
             dedit
             Papa
             filius
             Stephani
             subdiaconi
             :
             Felix
             etiam
             tertius
             natione
             Romanus
             ex
             Patre
             Felice
             Presbytero
             fuit
             ;
             Item
             Gelasius
             natione
             Afer
             ,
             ex
             Episcopo
             Valerio
             natus
             est
             ;
             Item
             Agapetus
             natione
             Romanus
             ,
             ex
             Patre
             Gordiano
             Presbytero
             originem
             duxit
             ;
             complures
             etiam
             alii
             inveniuntur
             ,
             qui
             de
             sacerdotibus
             nati
             ,
             Apostolicae
             sedi
             praefuerunt
             .
             See
             here
             are
             nine
             Popes
             named
             which
             were
             all
             the
             sons
             of
             married
             Clergy-men
             ,
             and
             yet
             Gratian
             concludes
             this
             Chapter
             ,
             saying
             ,
             These
             were
             not
             All
             ;
             divers
             more
             might
             be
             found
             if
             he
             had
             a
             mind
             to
             look
             after
             them
             :
             yet
             these
             are
             enough
             to
             prove
             the
             practice
             of
             the
             Church
             of
             Rome
             for
             having
             married
             Priests
             till
             the
             year
             of
             our
             Lord
             158
             ,
             when
             Anastasius
             flourished
             ,
             who
             writ
             the
             
             lives
             of
             the
             Popes
             ,
             saith
             Bellarm.
             de
             script
             .
             Eccles.
             with
             this
             emphatical
             asseveration
             ,
             
               Ut
               notum
               est
            
             ,
             denying
             Damasus
             ,
             cited
             by
             Gratian
             ,
             to
             have
             been
             the
             author
             of
             of
             that
             Book
             ,
             as
             well
             he
             might
             ;
             For
             Damasus
             lived
             in
             the
             year
             ,
             367.
             
             So
             that
             very
             few
             of
             these
             men
             (
             not
             above
             three
             at
             most
             )
             had
             been
             Popes
             before
             his
             time
             ;
             for
             it
             is
             evident
             That
             Agapetus
             (
             who
             is
             reckoned
             fourth
             in
             this
             Catalogue
             )
             lived
             in
             the
             time
             of
             Justinian
             ,
             that
             is
             above
             500.
             years
             after
             Christ
             :
             For
             by
             his
             couragious
             answer
             he
             kept
             Justinian
             from
             embracing
             Eutychianism
             ,
             saying
             ,
             
               He
               thought
               he
               〈◊〉
               come
               to
               a
               Christian
               Emperour
               ,
               but
               he
               had
               found
               a
               Pagan
               persecutor
            
             ;
             the
             reason
             was
             ,
             The
             Emperour
             had
             laboured
             to
             perswade
             him
             to
             be
             an
             Eutychian
             ;
             And
             that
             Silverius
             who
             was
             this
             Agapetus
             his
             next
             successor
             ,
             may
             (
             by
             the
             way
             )
             be
             added
             to
             Gratians
             list
             ,
             for
             he
             was
             the
             son
             of
             Hormisdae
             (
             not
             of
             Silverius
             )
             Bishop
             of
             Rome
             .
             I
             have
             no
             mind
             nor
             leisure
             to
             make
             any
             special
             enquiry
             after
             the
             rest
             ,
             and
             I
             need
             not
             :
             For
             if
             you
             will
             consider
             this
             testimony
             seriously
             ,
             you
             will
             find
             in
             this
             one
             Catalogue
             not
             only
             
               Priests
               and
               Bishops
               of
               Rome
            
             to
             have
             been
             Fathers
             of
             Popes
             ,
             which
             is
             enough
             to
             prove
             the
             marriage
             of
             
             Priests
             allowed
             in
             
               that
               particular
               Church
            
             ,
             but
             also
             Theodorus
             Bishop
             of
             Hierusalem
             in
             Asia
             ,
             and
             Valerius
             Bishop
             of
             Hippo
             in
             Africa
             ,
             to
             have
             been
             Fathers
             of
             two
             of
             your
             antient
             Popes
             ,
             which
             is
             enough
             to
             prove
             the
             marriage
             of
             Priests
             then
             allowed
             in
             the
             
               Catholick
               Church
            
             ;
             that
             is
             to
             say
             ,
             not
             only
             in
             Europe
             ,
             but
             also
             in
             Asia
             and
             in
             Africa
             .
             But
             I
             do
             intreate
             you
             to
             take
             special
             notice
             of
             Valerius
             Bishop
             of
             Hippo
             ;
             for
             he
             alone
             may
             very
             well
             make
             you
             misdoubt
             ,
             if
             not
             the
             truth
             ,
             yet
             the
             authority
             of
             your
             own
             alledged
             Canon
             ;
             since
             it
             is
             incredible
             that
             such
             a
             married
             Bishop
             should
             live
             at
             Hippo
             at
             the
             very
             same
             time
             in
             which
             such
             a
             Canon
             was
             made
             at
             Carthage
             against
             Priests
             marriages
             and
             neither
             confute
             the
             Canon
             ,
             having
             such
             a
             Learned
             Priest
             under
             him
             as
             Saint
             Augustine
             ,
             nor
             be
             confuted
             by
             it
             ,
             having
             so
             many
             enemies
             about
             him
             as
             the
             Donatists
             ;
             but
             however
             ,
             in
             that
             so
             many
             Fathers
             of
             your
             own
             Church
             have
             been
             the
             sons
             of
             married
             Priests
             ,
             it
             will
             be
             discretion
             in
             some
             of
             your
             Zealots
             hereafter
             to
             bestow
             better
             language
             upon
             the
             children
             of
             married
             Priests
             ,
             for
             fear
             they
             be
             constrained
             to
             reproach
             not
             only
             many
             of
             
               their
               own
               Popes
            
             ,
             but
             even
             the
             
               whole
               Church
            
             of
             
             Christ
             :
             For
             so
             far
             doth
             your
             own
             Gratian
             justifie
             this
             Truth
             ,
             as
             to
             assure
             us
             That
             the
             marriage
             of
             Priests
             was
             lawful
             at
             that
             time
             in
             every
             Countrey
             over
             all
             the
             Christian
             world
             :
             Dist.
             56.
             c.
             13.
             
             Quum
             ergo
             ex
             sacerdotibus
             natiin
             summos
             Pontifices
             supra
             leguntur
             esse
             promoti
             ,
             non
             sunt
             intelligendi
             de
             fornicatione
             ,
             sed
             de
             legitimis
             conjugiis
             nati
             ,
             quae
             sacerdotibus
             ante
             Prohibitionem
             Ubique
             licita
             erant
             ,
             &
             in
             orientali
             Ecclesia
             usque
             hodie
             eis
             licere
             probatur
             :
             
               When
               as
               therefore
               the
               sons
               of
               Priests
               ,
               as
               we
               we
               read
               before
               (
               viz.
            
             cap.
             2.
             which
             I
             alledged
             )
             
               have
               been
               promoted
               to
               be
               Popes
               ,
               we
               may
               not
               think
               they
               were
               born
               to
               those
               Priests
               in
               fornication
               ,
               but
               in
               lawfull
               marriage
               ;
               for
               it
               was
               lawfull
               everywhere
               ,
            
             (
             that
             is
             in
             all
             the
             Christian
             world
             )
             
               for
               Priests
               to
               marry
               before
               the
               Prohibition
               ,
               and
               in
               the
               Eastern
               Church
               it
               is
               at
               this
               day
               proved
               to
               be
               lawfull
               .
            
             So
             we
             see
             that
             the
             Clergy
             both
             of
             Eastern
             and
             Western
             Church
             did
             plainly
             shew
             by
             their
             Practice
             ,
             That
             the
             marriage
             of
             Priests
             was
             not
             prohibited
             by
             the
             Apostles
             or
             the
             Catholick
             Church
             ,
             and
             therefore
             generally
             used
             their
             liberty
             ,
             till
             some
             after-prohibition
             denyed
             the
             same
             to
             the
             Clergy
             of
             the
             Western
             Church
             :
             And
             the
             new
             Glossator
             himself
             ,
             who
             confidently
             
             saith
             that
             Gratian
             was
             mistaken
             as
             to
             the
             Latine
             Church
             ,
             sheweth
             little
             reason
             for
             his
             own
             confidence
             ,
             because
             no
             pretence
             or
             proof
             for
             the
             others
             mistake
             ,
             till
             this
             Decree
             of
             Siricius
             ,
             which
             was
             not
             made
             till
             almost
             400.
             and
             not
             generally
             ratified
             or
             received
             in
             his
             own
             Diocess
             ,
             till
             above
             a
             1000.
             years
             after
             Christ
             :
             For
             so
             Baronius
             himself
             hath
             recorded
             ,
             that
             in
             the
             year
             1074.
             this
             Decree
             of
             prohibiting
             Priests
             marriage
             was
             forced
             upon
             the
             Bishops
             of
             
               Italy
               ,
               Germany
            
             and
             France
             ,
             by
             Pope
             Gregory
             the
             seventh
             ,
             after
             they
             had
             unanimously
             gainsayed
             ,
             and
             most
             earnestly
             deprecated
             and
             opposed
             it
             ,
             
               (
               v.
               Bar.
               An.
            
             1074.
             nu
             .
             37
             ,
             38
             ,
             39.
             )
             Now
             if
             this
             Decree
             were
             not
             generally
             received
             in
             the
             Latine
             Church
             till
             then
             ,
             though
             it
             were
             made
             before
             ,
             yet
             was
             it
             not
             ratified
             and
             confirmed
             till
             then
             ;
             for
             that
             is
             an
             undenyable
             rule
             of
             her
             own
             Canonist
             ,
             Leges
             instituuntur
             quùm
             promulgantur
             ,
             firmantur
             quùm
             moribus
             utentium
             approbantur
             .
             
               (
               Grat.
            
             Par.
             1.
             
             Dist.
             4.
             cap.
             3.
             )
             Whence
             it
             follows
             ,
             That
             neither
             this
             Decree
             of
             Siricius
             ,
             nor
             any
             other
             of
             the
             like
             nature
             ,
             could
             properly
             be
             called
             a
             Prohibition
             ,
             till
             that
             time
             when
             it
             was
             first
             generally
             received
             imto
             Practice
             ,
             and
             
             that
             was
             not
             til
             the
             year
             1074.
             a
             longtime
             sure
             after
             the
             Apostles
             :
             And
             this
             same
             Truth
             is
             attested
             by
             Gratian
             in
             the
             first
             words
             of
             his
             31.
             distinction
             ,
             
               Tempus
               quoque
               ,
               Quia
               nondum
               erat
               institutum
               ut
               sacerdotes
               continentiam
               servarent
            
             ;
             where
             your
             new
             Glossator
             is
             very
             much
             troubled
             to
             prove
             that
             Sacerdot●…s
             is
             put
             for
             
               Subdiaconi
               Priests
            
             for
             Subdeacons
             ,
             that
             so
             he
             may
             rather
             elude
             then
             expound
             the
             Text
             :
             It
             doth
             therefore
             neerly
             concern
             you
             as
             a
             Trustee
             of
             Gods
             Truth
             ,
             (
             not
             of
             any
             mans
             mistakes
             or
             insolencies
             )
             and
             as
             a
             member
             and
             Minister
             of
             Christs
             Catholick
             Church
             ,
             to
             mitigate
             ,
             if
             not
             recall
             those
             words
             ,
             
               [
               That
               the
               Apostles
               themselves
               were
               the
               first
               that
               taught
               and
               decreed
               ,
               that
               Priests
               ought
               to
               abstain
               from
               wives
               ;
               ]
            
             And
             those
             other
             
               [
               For
               Priests
               to
               marry
               contrary
               to
               the
               Churches
               precept
               ,
            
             Siricius
             
               might
               well
               say
               is
               to
               be
               in
               the
               fl●…sh
               ,
               because
               it
               is
               to
               be
               in
               a
               continuall
               state
               of
               sin
               and
               damnation
               ]
            
             unless
             you
             will
             say
             ,
             That
             the
             Apostles
             taught
             and
             decreed
             that
             in
             word
             ,
             which
             they
             have
             contradicted
             in
             writing
             :
             &
             that
             the
             whole
             Church
             wittingly
             and
             willingly
             sinned
             against
             their
             Decree
             for
             above
             a
             thousand
             years
             together
             ,
             by
             which
             means
             you
             may
             chance
             teach
             
             others
             to
             say
             (
             and
             we
             now
             find
             many
             Schollars
             most
             ready
             to
             learn
             such
             a
             wicked
             lesson
             )
             That
             for
             so
             long
             together
             Christ
             was
             without
             a
             Catholick
             and
             Apostolick
             Church
             :
             For
             my
             part
             ,
             I
             dare
             not
             be
             so
             far
             an
             Accuser
             of
             
               my
               Brethren
            
             ,
             but
             sure
             I
             will
             never
             be
             brought
             to
             be
             so
             far
             an
             Accuser
             of
             
               my
               Mother
            
             .
          
           
             8.
             
             But
             least
             it
             may
             be
             thought
             that
             Sampsen-like
             you
             have
             smitten
             us
             poor
             Philistines
             hip
             and
             thigh
             ,
             and
             have
             carried
             away
             our
             Gates
             by
             the
             vertue
             and
             strength
             of
             the
             Council
             of
             Carthage
             ,
             I
             will
             now
             look
             after
             a
             Razor
             that
             shall
             very
             much
             endanger
             that
             lock
             ,
             wherein
             your
             great
             strength
             lyeth
             ,
             for
             I
             have
             yet
             only
             clipped
             it
             a
             little
             by
             Valerius
             his
             hand
             ,
             and
             must
             now
             labour
             to
             
               cut
               it
               off
            
             ,
             which
             I
             shall
             endeavour
             to
             do
             by
             cutting
             the
             Africane
             Church
             from
             the
             Catholick
             ;
             and
             that
             Council
             you
             have
             alledged
             ,
             from
             the
             Africane
             Church
             ,
             and
             that
             Canon
             you
             have
             alledged
             from
             the
             Africane
             Council
             ;
             I
             say
             therefore
             ,
          
           
             1.
             
             That
             the
             Africane
             Church
             was
             but
             a
             particular
             Church
             ,
             and
             could
             not
             pass
             the
             sentence
             ,
             may
             not
             have
             either
             the
             repute
             or
             the
             authority
             of
             the
             Catholick
             Church
             ;
             And
             for
             this
             answer
             I
             have
             
             your
             own
             Cardinals
             precedent
             ,
             Bellar.
             lib.
             2.
             de
             concil
             .
             cap.
             8.
             
             &
             9.
             
             Where
             that
             objection
             against
             the
             Popes
             being
             called
             
               Summus
               Pontifex
            
             ,
             which
             is
             brought
             from
             the
             26.
             
             Canon
             of
             the
             Council
             of
             Carthage
             ,
             Ut
             primae
             sedis
             Episcopus
             non
             appelletur
             Princeps
             sacerdotum
             aut
             summus
             sacerdos
             ,
             aut
             aliquid
             hujusmodi
             ,
             sed
             tantum
             primae
             sedis
             Episcopus
             ,
             is
             by
             him
             thus
             answered
             ;
             Quùm
             hoc
             Concilium
             nationale
             fuerit
             ,
             non
             universae
             sed
             tantùm
             Africanae
             Ecclesiae
             leges
             tulisse
             potuit
             :
             Itaque
             hoc
             Canone
             non
             prohibuit
             neque
             potuit
             prohibere
             ne
             Rom.
             Pontifex
             diceretur
             sacerdotum
             princeps
             ,
             vel
             summus
             sacerdos
             ,
             sed
             tantū
             ne
             ita
             appellaretur
             ullus
             Metropolitanus
             Africae
             ;
             
               This
               Council
               being
               but
               nationall
               ,
               could
               not
               make
               Canons
               for
               the
               Catholick
               Church
               ;
               and
               therefore
               by
               this
               Canon
               ,
               could
               not
               prohibit
               the
               Bishop
               of
            
             Rome
             
               to
               be
               called
               an
               high
               Priest
               ,
               but
               only
               the
               Bishops
               of
            
             Africa
             
               to
               be
               so
               called
            
             .
             Pray
             shew
             me
             a
             reason
             why
             this
             answer
             is
             not
             as
             good
             for
             the
             Priests
             of
             Europe
             ,
             as
             for
             the
             Bishop
             of
             Rome
             ;
             for
             all
             the
             world
             cannot
             make
             one
             National
             Church
             the
             whole
             Catholick
             Church
             ,
             no
             more
             then
             it
             can
             make
             a
             particular
             an
             universal
             ,
             or
             one
             corner
             of
             the
             South
             or
             West
             ,
             all
             the
             world
             .
          
           
           
             2.
             
             That
             second
             Council
             of
             Carthage
             scarce
             deserves
             to
             have
             the
             credit
             ,
             and
             cannot
             have
             the
             authority
             of
             the
             particular
             Africane
             Church
             :
             First
             because
             for
             ought
             that
             can
             be
             collected
             out
             of
             the
             acts
             thereof
             ,
             there
             were
             not
             above
             seven
             Bishops
             present
             at
             it
             ,
             (
             no
             more
             then
             were
             at
             a
             Collation
             with
             the
             Donatists
             )
             
               v.
               Bin.
               Conc.
               Tom.
            
             1.
             
             
               Col.
               p.
            
             624.
             whereas
             Africa
             afforded
             above
             two
             hundred
             Bishops
             ,
             and
             they
             were
             all
             by
             their
             Canons
             strictly
             bound
             to
             be
             present
             at
             National
             Synods
             .
          
           
             Secondly
             because
             there
             is
             a
             plain
             and
             a
             gross
             untruth
             set
             down
             in
             the
             first
             words
             of
             that
             Council
             ,
             as
             it
             is
             in
             the
             Latine
             Copy
             ,
             (
             which
             only
             befriends
             your
             assertion
             )
             for
             there
             it
             is
             said
             ,
             [
             Gloriosissimo
             Imperatore
             Valentiniano
             Augusto
             4.
             
             &
             Theodosio
             viris
             clarissimis
             consulibus
             .
             i.
             Whiles
             Valentinian
             
               the
               Emperour
               was
               Consul
               the
               fourth
               time
               ,
               and
            
             Theodosius
             
               with
               him
               ,
               these
               Bishops
               met
               at
            
             Carthage
             ]
             whereas
             it
             is
             evident
             by
             the
             Archives
             of
             Chronologie
             ,
             That
             Valentinian
             the
             Emperour
             never
             at
             all
             was
             Consul
             with
             Theodosius
             ;
             and
             it
             is
             as
             clear
             by
             the
             same
             Archives
             that
             when
             Valentinian
             the
             Emperour
             was
             Consul
             the
             fourth
             time
             ,
             Neotorius
             (
             not
             
             Theodosius
             )
             was
             his
             partner
             ;
             (
             See
             Helvicus
             An.
             Christ.
             vul
             .
             390.
             )
             So
             I
             shew
             you
             plainly
             we
             have
             a
             
               false
               Consul
               put
               upon
               the
               Council
            
             ;
             and
             I
             have
             some
             reason
             to
             suspect
             we
             have
             also
             a
             
               false
               Council
               put
               upon
               the
               Church
               :
            
             For
             it
             is
             clear
             that
             this
             Council
             was
             not
             held
             in
             the
             year
             390.
             when
             Valentinian
             was
             Consul
             the
             fourth
             time
             ,
             because
             Genedius
             ,
             (
             who
             speaks
             first
             in
             it
             ,
             and
             was
             President
             of
             it
             )
             was
             not
             taken
             by
             Aurelius
             to
             be
             his
             Coadjutor
             at
             Carthage
             ,
             till
             after
             Saint
             Augustine
             had
             been
             taken
             by
             Valerius
             to
             be
             his
             Coadjutor
             at
             Hippo
             ,
             (
             as
             saith
             Binius
             ,
             Aurelius
             factum
             Valerii
             Hipponensis
             imitatus
             ,
             onus
             Episcopale
             in
             Genedium
             stranstulit
             )
             And
             it
             is
             asserted
             by
             Helvicus
             ,
             That
             Saint
             Augustine
             was
             made
             Priest
             of
             the
             Church
             of
             Hippo
             but
             in
             the
             year
             391.
             that
             is
             ,
             the
             year
             after
             this
             Consulage
             :
             And
             sure
             he
             lived
             some
             years
             a
             Priest
             of
             that
             Church
             ,
             before
             he
             was
             made
             Bishop
             thereof
             ,
             perchance
             so
             many
             as
             to
             satisfie
             the
             custom
             of
             the
             Church
             ;
             but
             sure
             so
             many
             as
             to
             write
             full
             thirteen
             Books
             (
             as
             appears
             by
             his
             Retractations
             ,
             lib.
             1.
             cap.
             14.
             )
             notwithstanding
             his
             continual
             Preaching
             all
             that
             time
             :
             For
             he
             was
             required
             and
             authorized
             by
             his
             Bishop
             to
             be
             a
             Preacher
             
             whiles
             he
             was
             yet
             a
             Priest
             ,
             which
             till
             his
             daies
             had
             not
             been
             known
             in
             the
             Africane
             Church
             ;
             and
             he
             preached
             both
             privately
             and
             publickly
             against
             the
             Donatists
             ,
             Manichaeans
             and
             Pelagians
             ,
             saith
             Possidius
             ;
             and
             sure
             the
             more
             time
             he
             spent
             in
             Preaching
             ,
             the
             less
             time
             he
             had
             for
             writing
             ;
             But
             to
             let
             pass
             collections
             and
             conjectures
             ,
             we
             see
             Genedius
             the
             President
             of
             this
             Council
             ,
             was
             not
             a
             Bishop
             till
             after
             Saint
             Augustine
             ;
             And
             Saint
             Augustine
             was
             not
             so
             much
             as
             a
             Priest
             till
             one
             year
             after
             the
             date
             of
             this
             Council
             ;
             so
             it
             is
             certain
             the
             Council
             hath
             a
             
               false
               date
            
             ,
             and
             it
             is
             possible
             we
             may
             have
             a
             
               false
               Council
            
             ;
             Accordingly
             Binius
             is
             forced
             to
             confess
             ,
             That
             the
             second
             Council
             of
             Carthage
             ,
             though
             it
             was
             so
             in
             Title
             ,
             yet
             was
             not
             so
             in
             Truth
             ;
             but
             was
             such
             a
             second
             as
             had
             at
             least
             five
             before
             it
             ;
             Post
             quinque
             saltem
             anteriora
             ,
             hoc
             quod
             secundum
             appellatur
             ,
             habitum
             fuisse
             oportet
             :
             Which
             he
             proves
             ,
             first
             from
             the
             Bishops
             names
             recited
             in
             the
             Acts
             of
             this
             Council
             ,
             
               Genedius
               ,
               Alypius
               ,
               Faustinus
            
             ,
             who
             were
             not
             Bishops
             till
             long
             after
             the
             year
             that
             Valentinian
             was
             the
             fourth
             time
             Consul
             .
             Secondly
             from
             the
             very
             words
             of
             this
             very
             second
             Canon
             which
             you
             have
             alledged
             :
             For
             that
             begins
             
             thus
             ,
             Quùm
             in
             praeterito
             consilio
             de
             continentiae
             &
             castitatis
             moderamine
             tractaretur
             ;
             relating
             to
             a
             fore-past
             Council
             ,
             which
             fore-past
             Council
             (
             saith
             Binius
             )
             was
             that
             Africane
             Council
             celebrated
             the
             first
             year
             of
             Pope
             Coelestine
             ,
             which
             was
             the
             year
             424.
             after
             Christ
             ,
             according
             to
             Helvicus
             ;
             (
             A
             great
             distance
             sure
             from
             390.
             )
             And
             the
             37.
             
             Canon
             of
             that
             Africane
             Council
             ,
             saith
             Binius
             ,
             is
             that
             which
             is
             here
             related
             to
             :
             The
             like
             he
             affirms
             concerning
             Fortunatus
             his
             words
             in
             the
             third
             Canon
             ,
             Memini
             praeterito
             consilio
             fuisse
             statutum
             ,
             
               I
               remember
               in
               a
               fore-past
               Council
               it
               was
               ordained
            
             ;
             where
             saith
             the
             same
             Binius
             ,
             That
             fore-past
             Council
             ,
             was
             the
             forenamed
             Africane
             ,
             and
             Fortunatus
             reflected
             back
             to
             the
             tenth
             Canon
             of
             that
             Council
             ;
             But
             if
             this
             Council
             in
             which
             were
             so
             
               few
               Bishops
            
             ,
             and
             concerning
             which
             are
             so
             
               many
               uncertainties
            
             ,
             may
             deserve
             the
             credit
             and
             authority
             of
             the
             particular
             Africane
             Church
             ,
             yet
             sure
             it
             will
             be
             hard
             to
             prove
             ,
             That
             the
             words
             alledged
             by
             you
             deserve
             to
             have
             the
             credit
             or
             Authority
             of
             a
             Canon
             of
             this
             Council
             ,
             to
             that
             purpose
             
               for
               which
            
             ,
             and
             according
             to
             that
             sense
             
               in
               which
            
             you
             have
             alledged
             them
             .
          
           
             3.
             
             Wherefore
             thirdly
             ,
             I
             make
             bold
             to
             
             assert
             ,
             That
             this
             your
             Canon
             ,
             as
             you
             have
             applyed
             and
             urged
             it
             ,
             was
             no
             Canon
             of
             the
             Africane
             Council
             ,
             called
             the
             second
             of
             Carthage
             ;
             for
             the
             Fathers
             in
             Trullo
             (
             Can.
             13.
             )
             do
             upon
             this
             very
             occasion
             of
             Priests
             continency
             ,
             cite
             that
             yery
             numerical
             Canon
             of
             Carthage
             ,
             with
             an
             addition
             of
             other
             words
             ,
             and
             in
             another
             sense
             ,
             saying
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             
               We
               know
               that
               those
               who
               met
               at
            
             Carthage
             ,
             
               and
               took
               care
               of
               the
               grave
               and
               sober
               behaviour
               of
               Priests
               ,
               did
               say
               ,
               That
               at
               some
               proper
               and
               set
               times
               ,
               they
               should
               abstain
               from
               their
               wives
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Propriis
               terminis
               à
               consortibus
               abstineant
            
             :
             So
             that
             this
             ,
             and
             no
             other
             but
             this
             ,
             is
             the
             doctrine
             which
             the
             second
             Council
             of
             Carthage
             did
             say
             ,
             
               The
               Apostles
               had
               taught
               ,
               and
               antiquity
               had
               practised
               :
            
             And
             this
             is
             no
             more
             then
             what
             we
             find
             in
             Saint
             Pauls
             writings
             ,
             
               [
               Except
               it
               be
               with
               consent
               for
               a
               time
               ,
               that
               you
               may
               give
               your selves
               unto
               fasting
               and
               prayer
               ,
            
             1
             Cor.
             7.
             5.
             
             ]
             which
             though
             spoken
             generally
             of
             all
             married
             men
             ,
             yet
             may
             without
             any
             violence
             to
             the
             Text
             ,
             and
             with
             great
             zeal
             of
             ,
             and
             advantage
             to
             godliness
             be
             appropriated
             
               à
               fortiori
            
             to
             the
             married
             Clergy
             :
             But
             for
             Priests
             total
             abstaining
             from
             wives
             ,
             you
             must
             find
             it
             in
             some
             other
             Canon
             ,
             or
             say
             
             the
             Trullane
             Fathers
             did
             either
             want
             Honesty
             in
             mis-citing
             this
             Canon
             ,
             or
             Learning
             in
             mis-understanding
             it
             ,
             or
             Iudgement
             in
             mis-applying
             it
             :
             Whereas
             on
             the
             contrary
             they
             were
             so
             far
             from
             wanting
             any
             of
             these
             ,
             that
             they
             had
             moreover
             power
             and
             authority
             to
             have
             reversed
             it
             ,
             and
             would
             have
             used
             that
             power
             ,
             had
             they
             indeed
             found
             it
             a
             Canon
             of
             the
             Africane
             Church
             ;
             For
             they
             are
             so
             bold
             as
             plainly
             to
             reverse
             a
             Canon
             near
             of
             kin
             to
             it
             ,
             delivered
             in
             the
             Roman
             Church
             ,
             requiring
             married
             men
             if
             they
             were
             made
             Priests
             ,
             to
             promise
             they
             would
             after
             that
             time
             not
             co-habite
             with
             their
             wives
             :
             And
             to
             assure
             us
             (
             and
             all
             the
             world
             )
             That
             these
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             (
             concerning
             which
             in
             truth
             is
             all
             the
             controversie
             )
             came
             not
             either
             by
             surreption
             or
             by
             mistake
             into
             their
             Canon
             .
             The
             reason
             of
             this
             restriction
             is
             thus
             given
             in
             the
             ensuing
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               Oportet
               enim
               eos
               qui
               altari
               afsident
               ,
               quum
               sacra
               manibus
               tractant
               ,
               in
               omnibus
               continentes
               esse
            
             ;
             not
             bidding
             Priests
             contain
             from
             marriage
             
               at
               all
               times
            
             ,
             but
             only
             
               at
               such
               times
            
             as
             they
             were
             to
             administer
             the
             holy
             Sacrament
             .
          
           
           
             This
             was
             certainly
             the
             sense
             of
             your
             second
             Canon
             of
             the
             second
             Council
             of
             Carthage
             ;
             or
             not
             only
             Greece
             did
             not
             understand
             carthage
             ,
             but
             also
             Carthage
             did
             not
             understand
             it self
             :
             Whence
             Balsamon
             is
             so
             bold
             as
             to
             assert
             in
             plain
             terms
             ,
             That
             they
             of
             Rome
             and
             their
             accomplices
             ,
             were
             much
             mistaken
             ,
             who
             inferred
             from
             this
             ,
             or
             any
             other
             Canon
             of
             the
             Councils
             of
             carthage
             ,
             That
             Priests
             and
             Deacons
             might
             not
             have
             their
             own
             wives
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               But
               were
               bound
               to
               keep
               themselves
               single
               and
               unmarried
               :
            
             (
             vid.
             Bals.
             in
             Can.
             3.
             
             &
             4.
             
             Concil
             .
             3.
             
             Carth.
             )
             And
             he
             proves
             his
             assertion
             from
             the
             70.
             
             Canon
             of
             the
             third
             Council
             of
             Carthage
             ,
             (
             meaning
             the
             73.
             as
             we
             commonly
             say
             the
             70.
             when
             we
             mean
             the
             72.
             interpreters
             )
             where
             the
             injunction
             is
             plain
             ,
             That
             they
             ought
             to
             abstain
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             Secundum
             proprios
             terminos
             ,
             
               At
               their
               proper
               or
               peculiar
               times
               ,
               viz.
            
             At
             the
             times
             of
             their
             Administration
             .
             Nay
             yet
             more
             ,
             Aurelius
             who
             is
             said
             to
             have
             propounded
             this
             your
             Canon
             ,
             doth
             himself
             thus
             alledge
             ,
             or
             at
             least
             thus
             interpret
             it
             in
             the
             Greek
             Canons
             of
             the
             third
             Council
             of
             Carthage
             ,
             as
             they
             are
             entred
             and
             received
             in
             the
             Code
             of
             the
             Africane
             .
             Church
             ,
             your
             own
             Binius
             being
             my
             witness
             ;
             
             For
             there
             Can.
             25.
             he
             requires
             Priests
             to
             abstain
             from
             wives
             only
             at
             some
             proper
             times
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Propriis
             terminis
             ab
             uxoribus
             abstineant
             :
             (
             v.
             Bin.
             Concil
             .
             Tom.
             1.
             edit
             .
             Colon.
             p.
             580.
             in
             alterâ
             editione
             quorundam
             Canonum
             Concilii
             tertii
             Carth.
             ex
             codice
             Africano
             :
             )
             But
             the
             Latine
             interpreter
             in
             Binius
             rendring
             these
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Secundum
             priora
             statuta
             ,
             
               (
               priora
            
             instead
             of
             propria
             )
             and
             Binius
             fo●…lowing
             that
             reading
             in
             the
             37.
             
             Canon
             ,
             
               concil
               .
               Africani
               sub
               Coelestino
               &
               Benifacio
            
             ;
             and
             preferring
             it
             as
             the
             better
             of
             the
             two
             ,
             in
             his
             notes
             upon
             Concil
             .
             Carth.
             5.
             sub
             Anastasio
             cap.
             3.
             even
             contrary
             to
             the
             reading
             of
             that
             same
             Canon
             ,
             as
             it
             is
             in
             its
             own
             edition
             ,
             makes
             me
             suspect
             that
             the
             Africane
             Canons
             have
             not
             been
             derived
             to
             us
             so
             entire
             and
             incorrupt
             in
             the
             
               Latine
               copies
            
             ,
             as
             in
             the
             Greek
             ;
             wherein
             if
             I
             am
             mistaken
             ,
             you
             may
             well
             pardon
             my
             mistake
             ,
             because
             your
             own
             new
             Glossator
             upon
             Gratian
             hath
             presumed
             to
             correct
             the
             Latine
             Copy
             of
             this
             very
             Canon
             ,
             (
             as
             he
             had
             found
             it
             in
             the
             Books
             then
             commonly
             received
             )
             by
             the
             Greek
             Copy
             ,
             leaving
             out
             exemplo
             after
             
               Apostoli
               docuerunt
            
             (
             as
             I
             shewed
             before
             )
             for
             this
             one
             reason
             amongst
             others
             ,
             That
             he
             found
             
             it
             not
             in
             the
             Greek
             Copies
             :
             I
             know
             Binius
             is
             of
             another
             mind
             ,
             (
             so
             impossible
             is
             it
             there
             should
             be
             Unity
             ,
             where
             there
             is
             not
             Verity
             )
             and
             saith
             concerning
             the
             carthage
             Canons
             ,
             That
             the
             Latine
             Edition
             is
             of
             a
             greater
             authority
             then
             the
             Greek
             translation
             ;
             But
             confessing
             two
             various
             editions
             of
             the
             Latine
             Canons
             (
             Secundum
             
               propria
               statuta
            
             ,
             and
             
               priora
               statuta
            
             )
             and
             not
             being
             able
             to
             shew
             any
             more
             then
             one
             translation
             of
             the
             Greek
             ,
             he
             hath
             unawares
             granted
             that
             the
             Latine
             Canons
             are
             not
             of
             so
             great
             certainty
             ,
             and
             should
             not
             be
             of
             so
             great
             authority
             as
             the
             Greek
             ;
             For
             one
             of
             Two
             cannot
             be
             so
             certain
             ,
             as
             One
             by
             it self
             .
             Again
             ,
             prof●…ssing
             that
             
               secundum
               priora
               statuta
            
             in
             the
             Latine
             ,
             is
             the
             better
             edition
             of
             the
             two
             [
             Quaedam
             alia
             lectio
             melior
             habet
             secundum
             priora
             statuta
             ]
             he
             hath
             unawares
             granted
             it
             is
             the
             worse
             ;
             for
             that
             could
             not
             have
             been
             
               quaedam
               alia
               lectio
            
             ,
             if
             the
             other
             of
             
               propria
               statuta
            
             had
             not
             been
             before
             it
             ;
             and
             surely
             of
             two
             various
             readings
             ,
             the
             first
             must
             needs
             be
             the
             best
             ,
             because
             that
             was
             the
             Original
             ,
             according
             to
             the
             rules
             ,
             
               Id
               verum
               quod
               primum
               ,
               Id
               bonum
               quod
               verum
               .
            
             Thirdly
             ,
             confessing
             
               secundum
               priora
               statuta
            
             to
             be
             the
             Original
             ,
             in
             that
             it
             was
             the
             better
             ,
             
             (
             for
             else
             the
             Original
             was
             falfe
             ,
             and
             the
             variation
             from
             it
             was
             the
             true
             reading
             )
             he
             hath
             as
             unadvisedly
             taxed
             the
             Greeks
             for
             mistaken
             Interpreters
             :
             [
             Graeci
             haec
             verba
             malè
             intelligentes
             vertêrunt
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             For
             if
             he
             mean
             these
             for
             the
             words
             ill
             translated
             ,
             
               secundum
               propria
               statuta
            
             ,
             the
             Greeks
             did
             not
             ill
             translate
             them
             ;
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doth
             fairly
             and
             fully
             express
             those
             words
             :
             But
             if
             he
             mean
             for
             the
             words
             ill
             translated
             ,
             
               secundum
               priora
               statuta
            
             ,
             then
             it
             is
             not
             credible
             the
             Greeks
             intended
             to
             translate
             them
             ;
             for
             they
             must
             have
             said
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             if
             they
             had
             read
             
               secundum
               priora
               statuta
            
             in
             the
             Latine
             copies
             ,
             and
             meaned
             to
             translate
             what
             they
             had
             read
             :
             T
             is
             much
             more
             probable
             that
             the
             Greeks
             found
             
               secundum
               propria
               statuta
            
             in
             the
             Original
             Africane
             Canon
             ,
             which
             sure
             was
             penned
             in
             Latine
             ;
             for
             the
             Africane
             Fathers
             writ
             in
             Latine
             ;
             and
             Valerius
             Bishop
             of
             Hippo
             in
             Africa
             did
             therefore
             take
             Saint
             Augustine
             while
             he
             was
             yet
             but
             a
             Priest
             ,
             to
             officiate
             for
             him
             in
             the
             Pulpit
             ,
             contrary
             to
             the
             custom
             of
             that
             Church
             ,
             because
             himself
             being
             a
             Greek
             ,
             and
             not
             expert
             in
             the
             use
             of
             the
             Latine
             tongue
             ,
             could
             not
             Preach
             so
             well
             to
             the
             
             edifying
             of
             the
             Africane
             people
             (
             as
             saith
             Possidius
             in
             the
             life
             of
             Saint
             
               Augustine
               ;
            
             )
             And
             it
             is
             as
             probable
             ,
             That
             the
             Latines
             did
             at
             first
             read
             that
             same
             Canon
             
               secundum
               propria
               statuta
            
             ,
             as
             did
             the
             Greeks
             ,
             till
             some
             of
             later
             years
             ,
             
               (
               sc.
            
             after
             the
             Prohibition
             of
             Priests
             marriage
             in
             that
             Church
             )
             thinking
             
               priora
               statuta
            
             would
             better
             serve
             their
             turn
             then
             
               propria
               statuta
            
             ,
             (
             not
             only
             because
             it
             
               took
               off
            
             the
             specification
             of
             time
             ,
             but
             also
             because
             it
             
               put
               on
            
             the
             face
             of
             antiquity
             )
             ventured
             to
             shuffle
             that
             in
             for
             the
             other
             :
             For
             it
             is
             evident
             that
             Gratian
             did
             read
             that
             very
             Canon
             
               secundum
               propria
               statuta
            
             ,
             concerning
             which
             Binius
             avoweth
             
               secundum
               priora
               statuta
            
             to
             be
             the
             better
             reading
             :
             (
             v.
             Grat.
             Dist.
             84.
             cap.
             3.
             )
             But
             indeed
             Binius
             in
             this
             assertion
             is
             confuted
             not
             only
             by
             his
             own
             Latine
             interpreter
             in
             his
             own
             Councils
             in
             this
             very
             particular
             Canon
             ,
             upon
             which
             he
             hath
             passed
             this
             unwarrantable
             sentence
             ,
             but
             also
             in
             Balsamons
             Councils
             by
             
               Gentianus
               Hervetus
            
             ,
             if
             that
             marginal
             note
             be
             his
             upon
             the
             13.
             
             Canon
             of
             Trullo
             ,
             Legerat
             interpres
             Graecus
             in
             Canone
             Carthaginensi
             ,
             
               secundum
               propria
               statuta
            
             ;
             And
             if
             that
             note
             be
             not
             his
             ,
             we
             have
             gotten
             a
             new
             author
             to
             confute
             Binius
             ,
             but
             we
             have
             not
             lost
             our
             old
             
             confutation
             ;
             For
             in
             the
             Latine
             translation
             ,
             which
             without
             doubt
             belongs
             to
             Hervetus
             ,
             we
             see
             not
             only
             that
             he
             so
             read
             ,
             but
             also
             that
             he
             so
             understood
             those
             words
             ;
             for
             he
             there
             thus
             interprets
             them
             ,
             Propriis
             terminis
             à
             consortibus
             abstineant
             :
             Let
             them
             abstain
             from
             wives
             at
             proper
             and
             peculiar
             seasons
             or
             times
             ,
             that
             is
             ,
             At
             the
             times
             of
             their
             administration
             ,
             as
             saith
             Balsamon
             :
             So
             that
             Binius
             sheweth
             more
             his
             animositie
             then
             his
             ingenuitie
             in
             his
             ensuing
             words
             ,
             Hac
             translatione
             nostri
             temporis
             haeretici
             caelibatum
             Clericorum
             impugnant
             ,
             quasi
             hujus
             Canonis
             authoritate
             Clerici
             ab
             uxoribus
             in
             ordine
             tantùm
             Vicis
             suae
             abstinere
             deberent
             ,
             reliquis
             verò
             temporibus
             iisdem
             maritali
             consortio
             cohabitare
             liceret
             .
             For
             ,
             we
             say
             no
             more
             in
             this
             ,
             then
             Balsamon
             had
             said
             four
             hundred
             years
             before
             us
             ,
             your
             own
             Hervetus
             being
             his
             interpreter
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Vicis
             suae
             tempore
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Eo
               sc.
            
             tempore
             quo
             sacrificant
             .
             Bals.
             Concil
             .
             Trul.
             cap.
             13.
             
             Nay
             we
             say
             no
             more
             in
             this
             ,
             then
             the
             whole
             Council
             in
             Trullo
             had
             said
             600.
             years
             before
             Balsamon
             ,
             as
             hath
             been
             proved
             already
             in
             most
             express
             words
             ;
             yet
             in
             truth
             we
             have
             no
             reason
             to
             be
             angry
             with
             
             Binius
             ;
             for
             though
             he
             hath
             given
             us
             
               bad
               language
            
             ,
             he
             hath
             given
             us
             
               a
               good
               advantage
            
             ;
             for
             having
             said
             that
             
               secundum
               priora
               statuta
            
             ,
             was
             the
             better
             ,
             and
             therefore
             the
             antienter
             and
             truer
             reading
             of
             this
             Canon
             ,
             he
             hath
             not
             only
             justified
             our
             appeal
             to
             former
             Canons
             concerning
             this
             matter
             ,
             but
             hath
             also
             confuted
             his
             own
             new
             exposition
             of
             the
             Greek
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             this
             ,
             
               secundum
               proprias
               regulas
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             enim
             non
             tantùm
             significat
             terminum
             ,
             sed
             etiam
             regulam
             ac
             praeceptum
             ;
             For
             though
             we
             may
             admit
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             signifie
             Regula
             ,
             yet
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             would
             have
             been
             an
             improper
             translation
             in
             Greek
             for
             
               secundum
               proprias
               regulas
            
             in
             Latine
             (
             in
             which
             language
             the
             Canon
             was
             first
             penned
             )
             because
             it
             would
             have
             been
             equivocal
             ,
             and
             therefore
             unexpr●…ssive
             and
             uncertain
             ;
             But
             it
             must
             have
             been
             
               an
               impossible
               translation
            
             of
             these
             Latine
             words
             ,
             
               secundum
               priores
               regulas
            
             ,
             for
             all
             the
             world
             cannot
             make
             priores
             signifie
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             no
             more
             then
             priority
             signifie
             property
             :
             And
             yet
             he
             confidently
             avoweth
             that
             
               secundum
               priora
               statuta
            
             ,
             was
             the
             better
             reading
             of
             the
             two
             :
             The
             upshot
             of
             all
             is
             this
             ,
             whether
             we
             look
             to
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             to
             the
             Latine
             ,
             
               secundum
               propria
            
             
             statuta
             ,
             (
             for
             priora
             was
             a
             meer
             device
             ,
             I
             will
             not
             say
             a
             forgerie
             )
             If
             we
             will
             look
             upon
             certainties
             ,
             not
             upon
             conjectures
             ,
             the
             Greek
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doth
             import
             
               terminum
               temporis
            
             ,
             not
             
               terminum
               orationis
            
             ,
             a
             determination
             of
             time
             ,
             not
             of
             law
             ;
             and
             so
             likewise
             the
             Latine
             word
             statutum
             ;
             or
             the
             whole
             Greek
             Church
             did
             not
             rightly
             understand
             their
             own
             tongue
             ;
             and
             the
             Africane
             Church
             did
             not
             intend
             their
             Canon
             should
             be
             rightly
             understood
             :
             wherefore
             I
             hope
             you
             will
             pardon
             this
             my
             Descant
             upon
             Binius
             ,
             because
             you
             see
             I
             have
             done
             it
             ,
             not
             to
             shew
             my self
             a
             Grammarian
             ,
             but
             a
             Divine
             ;
             not
             a
             bold
             Critick
             ,
             but
             an
             honest
             Church-man
             :
             For
             I
             have
             followed
             that
             sense
             of
             the
             Africane
             Canon
             ,
             which
             I
             find
             given
             it
             not
             only
             by
             the
             Greek
             ,
             but
             also
             by
             the
             Latine
             Church
             :
             And
             therefore
             this
             your
             Canon
             may
             not
             bear
             that
             sense
             which
             you
             have
             given
             it
             ,
             because
             it
             may
             not
             contradict
             all
             other
             Canons
             of
             the
             same
             Africane
             Church
             ,
             according
             to
             the
             judgement
             of
             all
             Greek
             and
             Latine
             Interpreters
             :
             And
             yet
             this
             seems
             to
             me
             the
             best
             defence
             you
             have
             made
             for
             Siricius
             ,
             whereby
             you
             have
             taught
             us
             Protestants
             (
             very
             ingenuously
             ,
             though
             very
             Covertly
             )
             to
             believe
             ,
             That
             
               a
               Pope
               may
            
             
             
               need
               the
               authority
               of
               a
               particular
               Church
               to
               defend
               his
               Decrees
            
             ;
             notwithstanding
             that
             some
             others
             of
             your
             profession
             would
             fain
             perswade
             the
             world
             ,
             That
             the
             Popes
             Decrees
             ought
             to
             be
             received
             and
             embraced
             as
             the
             infallible
             rules
             of
             the
             whole
             Catholick
             Church
             .
          
           
             9.
             
             Having
             done
             my
             weak
             endeavour
             to
             
               vindicate
               the
               Church
            
             ,
             I
             now
             come
             to
             
               vindicate
               my self
            
             ,
             and
             to
             make
             good
             my
             decarded
             instances
             :
             As
             for
             that
             of
             Abraham
             ,
             if
             it
             reach
             not
             Siricius
             ,
             it
             must
             content
             me
             ;
             For
             if
             my
             salvation
             shall
             go
             no
             further
             then
             to
             be
             in
             Abrahams
             bosom
             ,
             my
             Religion
             may
             seek
             no
             further
             then
             for
             Abrahams
             righteousness
             :
             And
             he
             must
             be
             to
             me
             a
             
               bold
               Dogmatist
            
             ,
             who
             would
             make
             me
             more
             righteous
             then
             my
             Father
             ,
             who
             am
             not
             righteous
             but
             for
             being
             his
             Son
             :
             And
             if
             Saint
             Paul
             hath
             thought
             fit
             to
             argue
             from
             Abrahams
             faith
             to
             our
             faith
             ,
             sure
             I
             am
             not
             mistaken
             in
             my
             Topicks
             for
             arguing
             from
             Abrahams
             righteousness
             to
             our
             righteousness
             :
             And
             yet
             I
             will
             give
             you
             a
             better
             precedent
             then
             Saint
             Paul
             ;
             for
             I
             find
             our
             blessed
             Saviour
             himself
             so
             arguing
             ,
             
               This
               did
               not
               Abraham
            
             ,
             John
             8.
             40.
             
          
           
             10.
             
             As
             for
             my
             instance
             out
             of
             Saint
             
             
               Paul
               ,
               [
               It
               is
               better
               to
               marry
               then
               to
               burn
               ]
            
             I
             think
             it
             doth
             prove
             Siricius
             a
             
               false
               Dogmatist
            
             ;
             for
             he
             saith
             ,
             It
             is
             not
             better
             to
             marry
             then
             to
             burn
             ;
             and
             I
             am
             sure
             that
             both
             parts
             of
             the
             contradiction
             cannot
             be
             true
             ,
             and
             dare
             not
             imagine
             That
             Siricius
             hath
             taken
             the
             true
             ,
             Saint
             Paul
             the
             false
             part
             :
             For
             if
             for
             Priests
             to
             marry
             ,
             is
             to
             be
             in
             the
             flesh
             ,
             Then
             clearly
             it
             is
             better
             for
             Priests
             to
             burn
             then
             to
             marry
             ,
             notwithstanding
             Saint
             Paul
             hath
             said
             generally
             concerning
             all
             men
             ,
             
               It
               is
               better
               to
               marry
               then
               to
               burn
            
             ;
             And
             neither
             good
             Reason
             ,
             nor
             good
             Religion
             ,
             nor
             good
             Manners
             ,
             will
             allow
             any
             man
             to
             give
             an
             exception
             upon
             Gods
             general
             Rule
             ,
             or
             to
             distinguish
             where
             his
             Law
             doth
             not
             distinguish
             ,
             or
             to
             set
             up
             an
             Hypothesis
             against
             his
             Thesis
             ;
             by
             saying
             ,
             That
             is
             unlawfull
             for
             
               some
               particular
               men
            
             ,
             which
             he
             hath
             declared
             to
             be
             lawful
             for
             
               All
               men
            
             ;
             or
             to
             say
             ,
             That
             puts
             a
             man
             in
             the
             state
             of
             sin
             ,
             which
             God
             hath
             said
             is
             consistent
             with
             the
             state
             of
             righteousness
             ;
             For
             this
             is
             to
             give
             earth
             a
             Dominion
             over
             heaven
             ,
             to
             allow
             men
             a
             legislative
             power
             over
             God
             ;
             for
             he
             that
             in
             this
             manner
             judgeth
             the
             Law
             ,
             doth
             indeed
             condemn
             the
             Law-giver
             ;
             according
             to
             that
             assertion
             of
             the
             
             irrefragable
             Doctor
             ,
             Si
             enim
             aliquis
             effecit
             aliquid
             quod
             non
             sit
             determinatum
             in
             sacra
             Scriptura
             ,
             mortaliter
             peccat
             ,
             quia
             se
             constituit
             supra
             Deum
             ;
             (
             Halensis
             Par.
             1.
             qu.
             68.
             num
             .
             1.
             art
             .
             2.
             )
             Therefore
             I
             dare
             not
             say
             The
             Church
             hath
             determined
             that
             to
             be
             unlawful
             in
             Any
             ,
             which
             God
             hath
             determined
             to
             be
             lawfull
             in
             All
             ;
             For
             I
             am
             in
             love
             with
             that
             Rule
             in
             the
             Angelical
             Doctor
             ,
             which
             he
             hath
             improved
             out
             of
             Aristotle
             ,
             (
             as
             he
             hath
             indeed
             all
             other
             Ethicks
             )
             In
             his
             quae
             arbitrio
             Judicis
             relinquuntur
             ,
             viri
             boni
             est
             ut
             sit
             Diminitivus
             Poenarum
             ,
             (
             22.
             qu.
             67.
             art
             .
             4.
             ad
             1.
             )
             
               In
               those
               things
               which
               the
               Law
               hath
               left
               to
               the
               Judges
               arbitrement
               ,
               it
               is
               the
               part
               of
               a
               good
               man
               to
               Diminish
               Punishments
            
             ;
             and
             if
             so
             ,
             Then
             much
             more
             to
             diminish
             ,
             not
             to
             encrease
             sins
             ;
             What
             an
             Heathen
             hath
             allowed
             to
             be
             the
             part
             of
             a
             
               good
               man
            
             ,
             pray
             let
             a
             Christian
             allow
             ,
             to
             be
             the
             part
             of
             his
             
               best
               Mother
            
             ;
             and
             not
             suppose
             the
             Church
             10
             cruel
             as
             to
             be
             willing
             to
             encrease
             sins
             ,
             when
             he
             may
             not
             suppose
             a
             good
             man
             so
             cruel
             as
             to
             be
             willing
             to
             encrease
             Punishment
             .
          
           
             11.
             
             This
             makes
             me
             follow
             the
             Trullane
             Fathers
             ,
             who
             thought
             it
             fitter
             (
             Can.
             13.
             )
             to
             tax
             the
             Roman
             Church
             for
             making
             a
             
             Canon
             to
             keep
             married
             Priests
             from
             cohabiting
             with
             their
             wives
             ,
             then
             by
             consenting
             to
             such
             a
             Canon
             to
             bring
             themselves
             under
             the
             suspition
             of
             disparaging
             or
             disgracing
             marriage
             ,
             which
             God
             had
             instituted
             by
             his
             Law
             ,
             and
             both
             honoured
             and
             blessed
             by
             his
             presence
             :
             For
             the
             whole
             Gospel
             (
             say
             they
             )
             cryeth
             aloud
             ,
             
               What
               God
               hath
               joyned
               ,
               let
               not
               man
               put
               asunder
            
             ;
             but
             if
             Priests
             that
             are
             married
             be
             in
             the
             state
             of
             damnation
             ,
             let
             us
             say
             ,
             not
             God
             but
             the
             Devil
             hath
             joyned
             them
             and
             their
             wives
             together
             ,
             and
             therefore
             man
             ought
             to
             put
             them
             asunder
             :
             and
             so
             call
             marriage
             in
             them
             not
             Gods
             but
             the
             Devils
             institution
             :
             The
             same
             Fathers
             urge
             further
             that
             of
             Saint
             
               Paul
               ,
               Heb.
            
             13.
             3.
             
             
               Marriage
               is
               ;
               honourable
               in
               all
            
             ;
             to
             prove
             it
             honourable
             in
             Priests
             ,
             for
             that
             was
             the
             whole
             matter
             then
             in
             debate
             :
             And
             I
             desire
             you
             to
             shew
             me
             ,
             How
             in
             this
             enuntiation
             ,
             
               marriage
               is
               honourable
               in
               All
            
             ;
             the
             universal
             particle
             All
             ,
             doth
             signifie
             
               All
               but
               Priests
            
             ;
             And
             yet
             in
             another
             enuntiation
             ,
             
               Drink
               ye
               All
               of
               this
            
             ,
             the
             same
             particle
             All
             doth
             signifie
             
               none
               but
               Priests
            
             ;
             me
             thinks
             by
             this
             extraordinary
             kind
             of
             subtilty
             ,
             All
             is
             come
             to
             signifie
             None
             ;
             For
             All
             is
             none
             of
             the
             Clergy
             in
             one
             place
             ,
             and
             none
             of
             the
             Laity
             in
             
             another
             ;
             and
             in
             my
             dull
             sense
             the
             whole
             company
             of
             Christians
             are
             either
             Clergy
             or
             Laity
             .
             I
             will
             yet
             further
             add
             the
             testimony
             of
             Adrian
             ,
             that
             I
             may
             oppose
             a
             Pope
             against
             a
             Pope
             ,
             both
             for
             the
             credit
             of
             this
             Council
             ,
             and
             for
             the
             truth
             of
             this
             cause
             :
             For
             I
             find
             him
             in
             Gratian
             speaking
             these
             words
             ,
             Sextam
             Sanctam
             Synodum
             recipio
             cum
             omnibus
             Canonibus
             suis
             ,
             
               I
               receive
               the
               sixt
               holy
               Synod
               with
               all
               her
               Canons
               ,
            
             (
             Gr.
             de
             consec
             .
             dist
             .
             3.
             c.
             29.
             )
             He
             saith
             ,
             
               I
               receive
               the
               sixt
               holy
               Synod
            
             ;
             so
             the
             Council
             is
             good
             ,
             (
             as
             to
             you
             who
             are
             so
             zealous
             for
             the
             Pope
             ,
             whatever
             it
             be
             to
             others
             .
             )
             He
             saith
             ,
             
               with
               all
               her
               Canons
            
             ;
             so
             the
             cause
             is
             good
             against
             you
             ;
             for
             this
             Canon
             is
             received
             among
             the
             rest
             ;
             And
             he
             that
             said
             all
             this
             ,
             lived
             above
             800.
             years
             after
             Christ
             ;
             so
             your
             assertion
             is
             not
             good
             ,
             
               [
               That
               the
               Apostles
               themselves
               were
               the
               first
               that
               taught
               and
               decreed
               that
               Priests
               ought
               to
               abstain
               from
               wives
               ]
            
             For
             if
             Pope
             Adrian
             could
             have
             alledged
             the
             least
             particle
             of
             an
             Apostolical
             decree
             against
             Priests
             marriage
             ,
             no
             doubt
             he
             would
             not
             have
             said
             ,
             
               He
               received
               all
               the
               Canons
            
             ,
             meerly
             for
             this
             one
             Canons
             sake
             ,
             which
             had
             been
             made
             of
             purpose
             to
             confute
             his
             own
             Church
             and
             Chair
             (
             of
             both
             which
             he
             was
             not
             a
             little
             zealous
             )
             
             meerly
             for
             following
             Siricius
             ,
             in
             being
             addicted
             to
             the
             contrary
             opinion
             ;
             chuse
             you
             which
             of
             the
             two
             Popes
             to
             follow
             ,
             Siricius
             or
             Adrian
             ,
             for
             both
             you
             cannot
             .
          
           
             12.
             
             But
             you
             say
             ,
             
               To
               burn
            
             ,
             doth
             not
             here
             signifie
             
               to
               be
               tempted
            
             ,
             but
             to
             fornicate
             ;
             I
             cannot
             think
             Saint
             Paul
             was
             so
             zealous
             to
             determine
             that
             which
             no
             man
             was
             yet
             so
             impudent
             as
             to
             
               doubt
               ,
               viz.
            
             It
             is
             better
             to
             marry
             then
             to
             fornicate
             ;
             for
             that
             is
             no
             more
             in
             effect
             then
             this
             ,
             It
             is
             better
             to
             be
             a
             man
             ,
             then
             to
             be
             a
             beast
             ;
             which
             surely
             was
             not
             the
             doubt
             concerning
             which
             the
             Corinthians
             had
             desired
             to
             be
             resolved
             :
             Therefore
             I
             think
             this
             cannot
             be
             Saint
             Pauls
             meaning
             ,
             
               It
               is
               better
               to
               marry
               then
               to
               fornicate
            
             ;
             and
             I
             suppose
             you
             will
             think
             so
             too
             ,
             when
             you
             shall
             consider
             that
             from
             this
             interpretation
             I
             can
             justly
             make
             this
             inference
             ,
             That
             if
             Priests
             do
             fornicate
             first
             ,
             they
             may
             marry
             afterwards
             ,
             and
             not
             be
             in
             the
             state
             of
             sin
             by
             marrying
             ;
             For
             then
             by
             your
             own
             allowance
             the
             Rule
             will
             hold
             ;
             and
             truly
             if
             the
             rule
             will
             not
             hold
             till
             then
             ,
             I
             believe
             the
             inference
             will
             hold
             ever
             after
             :
             For
             if
             a
             mans
             being
             tempted
             to
             fornication
             will
             not
             ,
             yet
             sure
             his
             actual
             fornicating
             will
             put
             him
             under
             this
             indulgence
             of
             marrying
             ,
             because
             if
             he
             once
             fornicate
             ,
             
             he
             then
             may
             lawfully
             marry
             ,
             since
             the
             Apostle
             in
             saying
             ,
             
               It
               is
               better
               to
               marry
               then
               to
               fornicate
               ,
            
             hath
             allowed
             if
             not
             commande
             him
             to
             
               chose
               the
               better
            
             ,
             and
             to
             
               leave
               the
               worse
            
             :
             And
             whereas
             you
             appeal
             to
             the
             precedent
             words
             ,
             
               If
               they
               cannot
               contain
               ,
               let
               them
               marry
            
             ;
             the
             same
             absurdity
             still
             follows
             your
             new
             gloss
             ,
             which
             is
             this
             ,
             That
             the
             Priviledge
             of
             marriage
             depends
             upon
             the
             bestiality
             of
             fornication
             ;
             for
             
               If
               they
               cannot
               contain
            
             ,
             is
             no
             more
             then
             
               if
               they
               burn
            
             ;
             and
             
               if
               they
               burn
            
             ,
             in
             your
             gloss
             ,
             is
             no
             less
             then
             if
             they
             fornicate
             ;
             whence
             it
             follows
             that
             according
             to
             your
             new
             gloss
             ,
             Saint
             Paul
             hath
             said
             ,
             
               If
               they
               fornicate
               let
               them
               marry
               :
            
             And
             this
             is
             yet
             more
             palpable
             as
             the
             same
             Rule
             is
             set
             down
             in
             the
             second
             verse
             ,
             not
             by
             way
             of
             supposition
             ,
             but
             by
             way
             of
             Position
             ,
             in
             these
             words
             ,
             
               To
               avoid
               fornication
               let
               every
               man
               have
               his
               wife
            
             ;
             for
             if
             to
             avoid
             fornication
             do
             there
             signifie
             not
             to
             avoid
             the
             danger
             ,
             but
             only
             the
             guilt
             of
             fornication
             ,
             this
             
               concession
               ,
               To
               avoid
               fornication
               ,
               let
               every
               man
               have
               his
               wife
               ,
            
             will
             in
             effect
             be
             turned
             into
             this
             Prohibition
             ,
             Let
             no
             man
             have
             his
             wife
             till
             he
             hath
             actually
             fornicated
             ,
             and
             so
             the
             Laity
             must
             plunge
             themselves
             in
             vitiousness
             as
             well
             as
             the
             Clergy
             ,
             if
             they
             will
             have
             wives
             :
             For
             
             Saint
             Pauls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               every
               man
            
             ;
             comprizeth
             Clergy
             and
             Laity
             both
             alike
             ,
             neither
             of
             them
             more
             nor
             less
             then
             the
             other
             :
             Wherefore
             since
             there
             is
             no
             man
             in
             Christendom
             but
             is
             either
             a
             Clergy-man
             ,
             or
             a
             Lay-man
             ,
             it
             will
             follow
             that
             no
             man
             in
             Christendom
             hath
             a
             Licence
             ,
             much
             less
             a
             Command
             to
             take
             a
             wife
             ,
             until
             he
             hath
             actually
             fornicated
             ;
             and
             so
             the
             ready
             way
             to
             
               avoid
               fornication
            
             ,
             by
             this
             remedy
             of
             marriage
             ,
             according
             to
             
               your
               gloss
            
             ,
             is
             to
             
               commit
               fornication
            
             :
             To
             joyn
             all
             three
             together
             ,
             you
             in
             effect
             say
             ,
             That
             to
             burn
             is
             to
             fornicate
             ;
             and
             if
             they
             cannot
             contain
             ,
             is
             ,
             If
             they
             be
             actually
             guilty
             of
             Incontinency
             ;
             and
             to
             avoid
             fornication
             ,
             is
             to
             avoid
             the
             sin
             of
             fornication
             ,
             not
             the
             temptation
             to
             that
             sin
             ;
             And
             I
             say
             that
             this
             being
             supposed
             (
             though
             it
             be
             not
             granted
             )
             you
             will
             scarce
             be
             able
             to
             prove
             ,
             That
             any
             man
             hath
             the
             Apostles
             concession
             ,
             and
             much
             less
             his
             approbation
             to
             marry
             ;
             but
             only
             such
             a
             man
             as
             hath
             first
             actually
             fornicated
             ;
             which
             is
             a
             strange
             kind
             of
             Doctrine
             ,
             and
             may
             well
             make
             any
             sober
             man
             exclaim
             with
             the
             Canonist
             ,
             Nota
             mirabile
             ,
             quod
             plus
             habet
             hic
             luxuria
             quam
             castitas
             :
             (
             Gloss.
             in
             Decretal
             .
             Greg.
             lib.
             1.
             
             Tit.
             21.
             cap.
             6.
             )
             
               See
               here
               a
               wonderfull
            
             
             
               case
               ,
               That
               Luxury
               hath
               a
               greater
               priviledge
               then
               chastity
            
             ;
             Therefore
             I
             conceive
             it
             fitter
             for
             a
             Divine
             to
             say
             ,
             That
             Saint
             Paul
             intended
             the
             remedy
             before
             the
             disease
             ,
             not
             after
             it
             ;
             and
             consequently
             did
             allow
             men
             to
             marry
             ,
             that
             they
             might
             avoid
             not
             only
             the
             guilt
             ;
             but
             also
             the
             danger
             of
             fornication
             ,
             for
             else
             he
             had
             not
             allowed
             marriage
             to
             avoid
             fornication
             ,
             till
             it
             was
             impossible
             to
             be
             avoided
             :
             And
             consequently
             ,
             it
             is
             a
             greater
             sin
             in
             any
             Christian
             Church
             to
             allow
             one
             Priest
             to
             fornicate
             ,
             then
             to
             allow
             all
             her
             Priests
             to
             marry
             ;
             for
             by
             the
             one
             she
             thwarts
             Gods
             command
             ,
             by
             the
             other
             she
             follows
             his
             example
             ;
             by
             the
             one
             she
             approves
             and
             encourages
             a
             damnable
             sin
             ,
             by
             the
             other
             she
             approves
             and
             encourages
             a
             most
             glorious
             Vertue
             ;
             For
             allowing
             Priests
             to
             marry
             ,
             doth
             not
             make
             their
             marrying
             the
             more
             necessary
             ,
             but
             only
             their
             abstaining
             from
             marriage
             the
             more
             voluntary
             ,
             that
             is
             to
             say
             ,
             It
             doth
             only
             make
             Vi●…ginity
             in
             Priests
             a
             
               Free
               will
            
             offering
             ,
             which
             cannot
             be
             acceptable
             unless
             it
             be
             free
             ;
             and
             the
             more
             it
             is
             free
             ,
             the
             more
             it
             is
             acceptable
             .
          
           
             13.
             
             You
             say
             further
             ,
             
               That
               Saint
            
             Paul
             
               himself
               had
               great
               temptations
               of
               the
               flesh
               ,
            
             
             
               but
               did
               neither
               marry
               nor
               fornicate
               to
               avoid
               them
               .
            
             I
             answer
             ,
             If
             I
             had
             fully
             transcribed
             my
             Instance
             concerning
             Abraham
             ,
             as
             it
             is
             in
             Ignatius
             his
             Epistle
             to
             the
             Philadelphians
             ,
             I
             might
             have
             added
             not
             only
             Saint
             Peter
             but
             also
             Saint
             Paul
             to
             the
             number
             of
             married
             men
             ,
             and
             so
             perchance
             have
             prevented
             this
             part
             of
             your
             Objection
             :
             But
             to
             let
             go
             conjectures
             ,
             Saint
             Paul
             himself
             tells
             us
             what
             were
             his
             Temptations
             ,
             Acts
             20.
             19.
             even
             
               temptations
               which
               befell
               him
               by
               the
               laying
               in
               wait
               of
               the
               Jews
            
             ;
             Temptations
             from
             other
             mens
             flesh
             ,
             not
             his
             own
             ;
             from
             other
             mens
             fleshly
             minds
             ,
             not
             from
             his
             own
             fleshly
             body
             :
             And
             I
             wonder
             upon
             what
             probability
             of
             Truth
             you
             say
             Saint
             Paul
             was
             under
             the
             sinfull
             motions
             of
             the
             body
             ,
             when
             himself
             saith
             ,
             he
             could
             not
             tell
             whether
             he
             were
             
               in
               the
               body
               or
               out
               of
               the
               body
               ,
            
             at
             the
             time
             he
             had
             that
             revelation
             ,
             after
             which
             was
             given
             him
             
               a
               Thorn
               in
               the
               flesh
               ,
               lest
               he
               should
               be
               exalted
               above
               measure
               ,
               v.
            
             3.
             
             &
             7.
             
             The
             Text
             saith
             ,
             Saint
             Paul
             had
             a
             
               Thorn
               in
            
             the
             flesh
             ,
             not
             
               Temptations
               of
            
             the
             flesh
             ;
             that
             is
             ,
             he
             had
             
               penall
               afflictions
            
             ,
             not
             
               sinfull
               motions
            
             ;
             These
             if
             they
             went
             up
             with
             him
             into
             Paradise
             ,
             yet
             surely
             came
             not
             with
             him
             down
             from
             thence
             :
             For
             going
             to
             Paradise
             doth
             
             (
             by
             your
             favour
             )
             much
             more
             purge
             sin
             ,
             then
             going
             to
             Purgatory
             .
             Besides
             ,
             
               datus
               est
               mihi
               stimulus
            
             ,
             was
             not
             so
             properly
             said
             of
             these
             motions
             ,
             as
             
               natus
               est
               in
               me
               stimulus
               carnis
               meae
            
             ;
             nor
             can
             you
             say
             That
             was
             given
             him
             at
             that
             time
             ,
             which
             you
             know
             was
             born
             in
             him
             so
             long
             before
             ,
             and
             was
             properly
             to
             be
             called
             ,
             a
             Relick
             ,
             not
             a
             Gift
             ;
             Or
             that
             God
             gave
             that
             concupiscence
             to
             his
             
               chiefest
               Apostle
            
             ,
             which
             by
             his
             Spirit
             he
             doth
             subdue
             in
             his
             
               meanest
               servants
            
             :
             Nor
             is
             it
             probable
             Saint
             Paul
             did
             call
             that
             a
             Messenger
             of
             Satan
             ,
             which
             was
             inbred
             in
             him
             from
             his
             own
             natural
             corruption
             ;
             or
             ascribe
             that
             to
             the
             Devil
             ,
             which
             was
             rather
             to
             be
             ascribed
             to
             the
             flesh
             ;
             Summe
             all
             these
             inconveniencies
             together
             ,
             and
             I
             believe
             you
             will
             hereafter
             joyn
             with
             Saint
             Chrysostom
             (
             Saint
             Pauls
             most
             faithfull
             interpreter
             ,
             in
             the
             judgement
             of
             your
             own
             Divines
             )
             who
             gives
             us
             this
             interpretation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c
             
               By
               the
               Angel
               of
               Satan
               ,
               he
               meaneth
            
             Alexander
             
               the
               Coppersmith
               ,
               those
               about
            
             Hymaeneus
             and
             Philetas
             ,
             
               all
               that
               opposed
               the
               word
               ,
               and
               contended
               or
               contested
               against
               him
               ,
               those
               who
               did
               cast
               him
               into
               prison
               ,
               scourge
               and
               drive
               him
               away
               ,
               because
               those
               did
               the
               works
               of
               Satan
               :
               Therefore
               even
               as
               he
               calleth
               the
            
             
             
               Jews
               the
               sons
               of
               the
               Devil
               for
               following
               his
               example
               ,
               so
               he
               calleth
               the
               Messenger
               of
               Satan
               ,
               every
               man
               that
               fell
               foully
               upon
               him
               :
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               And
               this
            
             (
             saith
             he
             )
             
               was
               the
               thorne
               in
               the
               flesh
               given
               to
               buffet
               me
            
             ;
             And
             truly
             the
             world
             is
             still
             very
             full
             of
             such
             
               Messengers
               of
               Satan
            
             ;
             for
             no
             Orthodox
             Divine
             now
             adaies
             can
             teach
             men
             either
             how
             to
             live
             or
             how
             to
             die
             according
             to
             his
             
               duty
               ,
               trust
            
             and
             conscience
             ,
             but
             legions
             of
             factious
             spirits
             will
             be
             pecking
             at
             him
             ,
             by
             making
             either
             
               frivolous
               objections
            
             ,
             or
             
               fond
               cavils
            
             ,
             or
             
               false
               calumnies
            
             against
             his
             Doctrine
             ;
             which
             in
             truth
             is
             to
             be
             the
             
               Messengers
               of
               Satan
            
             ;
             And
             for
             ought
             we
             can
             see
             ,
             Saint
             Pauls
             truest
             Disciples
             are
             most
             like
             to
             have
             such
             Messengers
             to
             buffet
             them
             to
             the
             worlds
             end
             :
             For
             this
             is
             one
             of
             those
             requests
             which
             according
             to
             Saint
             Chrysostom
             is
             most
             like
             to
             come
             under
             that
             Text
             ,
             
               For
               we
               know
               not
               what
               we
               should
               pray
               for
               as
               we
               ought
               ,
            
             Rom.
             8.
             26.
             
             When
             men
             who
             are
             persecuted
             and
             troubled
             for
             Religion
             ,
             pray
             for
             deliverance
             from
             their
             persecutions
             ,
             or
             for
             rest
             and
             relaxation
             from
             their
             labours
             and
             troubles
             :
             But
             yet
             the
             Scholars
             (
             saith
             he
             )
             need
             not
             be
             so
             much
             ashamed
             or
             dismayed
             ;
             for
             even
             the
             great
             Master
             of
             Israel
             
             was
             himself
             in
             the
             same
             condition
             ;
             Saint
             Paul
             saying
             of
             himself
             as
             well
             as
             of
             others
             ,
             
               For
               we
               know
               not
               what
               we
               should
               pray
               for
               as
               we
               ought
            
             ;
             and
             that
             not
             out
             of
             modesty
             or
             humility
             ,
             as
             appears
             in
             that
             he
             
               uncessantly
               made
               request
               to
               see
            
             Rome
             ,
             
               which
               was
               not
               then
               granted
               him
               ,
               when
               he
               requested
               it
               ;
               and
               that
               he
               prayed
               earnestly
               and
               frequently
               for
               deliverance
               from
               his
               thorn
               in
               the
               flesh
               ,
               that
               is
               ,
               from
               his
               manifold
               dangers
               and
               afflictions
               ,
               which
               was
               never
               granted
               him
               at
               all
               .
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Chrys.
             in
             Rom.
             cap.
             8.
             v.
             26.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             14.
             
          
           
             You
             have
             here
             a
             second
             place
             out
             of
             Saint
             Chrysostom
             to
             confute
             your
             new
             interpretation
             ;
             take
             yet
             a
             third
             ;
             for
             upon
             those
             words
             of
             Saint
             Paul
             to
             the
             Galathians
             ,
             [
             which
             are
             next
             of
             kin
             with
             these
             to
             the
             
               Corinthians
               )
               My
               temptation
               which
               was
               in
               the
               flesh
               ye
               despised
               not
               ,
            
             Gal.
             4.
             14.
             the
             same
             Saint
             Chrysostom
             thus
             glosseth
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               I
               was
               tumbled
               and
               tossed
               ,
               I
               was
               beaten
               with
               rods
               ,
               I
               was
               under
               a
               thousand
               deaths
               whiles
               I
               preached
               to
            
             
             
               you
               ,
               and
               yet
               though
               I
               was
               in
               that
               contemptible
               condition
               ,
               you
               contemned
               me
               not
            
             ;
             (
             Me
             thinks
             I
             hear
             my
             despised
             and
             distressed
             mother
             the
             Church
             of
             England
             at
             this
             time
             saying
             the
             same
             to
             all
             that
             still
             embrace
             her
             doctrine
             and
             continue
             in
             her
             Communion
             )
             
               For
               this
               he
               meaneth
               ,
               when
               he
               saith
               ,
               My
               Temptation
               which
               was
               in
               the
               flesh
               ye
               despised
               not
            
             ;
             Whereas
             if
             Saint
             Paul
             had
             been
             under
             such
             Temptations
             of
             the
             flesh
             as
             you
             imagine
             ,
             these
             supercilious
             pretenders
             who
             sought
             to
             be
             justified
             by
             their
             own
             righteousness
             ,
             must
             needs
             have
             condemned
             him
             for
             more
             then
             an
             ordinary
             sinner
             :
             They
             who
             boasted
             of
             their
             own
             circumcision
             in
             the
             flesh
             ,
             would
             certainly
             have
             despised
             him
             as
             uncircumcised
             who
             had
             such
             temptations
             in
             the
             flesh
             ;
             For
             what
             is
             it
             in
             the
             world
             that
             to
             this
             day
             makes
             any
             man
             more
             despicable
             ?
             nor
             could
             Saint
             Paul
             well
             have
             given
             such
             proud
             Justiciaries
             a
             greater
             advantage
             against
             him
             or
             his
             doctrine
             ,
             then
             such
             an
             open
             profession
             as
             this
             ,
             which
             you
             have
             made
             for
             him
             ,
             
               That
               he
               had
               great
               Temptations
               of
               the
               flesh
            
             ;
             But
             indeed
             the
             whole
             context
             speaks
             with
             Saint
             Chrysostom
             ,
             and
             against
             you
             ,
             That
             the
             Thorn
             in
             Saint
             Pauls
             flesh
             ,
             was
             not
             his
             great
             Temptations
             ,
             
             but
             his
             great
             Tribulations
             in
             the
             flesh
             ;
             For
             they
             are
             particularly
             mentioned
             in
             the
             ensuing
             discourse
             ,
             wherein
             is
             not
             one
             word
             concerning
             any
             impure
             motions
             ;
             Therefore
             (
             saith
             he
             )
             
               I
               take
               pleasure
               in
               infirmities
               ,
               in
               reproaches
               ,
               in
               necessities
               ,
               in
               persecutions
               ,
               in
               distresses
               for
               Christs
               sake
               :
            
             And
             he
             particularly
             asserteth
             the
             Grace
             or
             strength
             he
             had
             obtained
             by
             prayer
             ,
             as
             given
             him
             to
             encounter
             with
             these
             Tribulations
             ;
             and
             I
             ask
             you
             seriously
             ,
             would
             not
             these
             words
             ,
             
               Most
               gladly
               therefore
               will
               I
               glory
               in
               my
               infirmities
               ,
            
             be
             very
             ill
             paraphrased
             after
             this
             manner
             ,
             
               Most
               gladly
               therefore
               will
               I
               glory
               in
               my
               concupiscence
               ?
            
             and
             I
             would
             fain
             know
             how
             it
             is
             possible
             for
             that
             which
             is
             naught
             in
             the
             Paraphrase
             ,
             to
             be
             good
             in
             the
             Exposition
             ;
             since
             a
             Paraphrase
             is
             no
             other
             but
             a
             verbal
             Exposition
             ?
          
           
             14.
             
             Lastly
             you
             say
             ,
             
               This
               hath
               and
               will
               be
               still
               sufficient
               to
               the
               worlds
               end
               ,
               for
               millions
               of
               good
               men
               to
               undertake
               the
               office
               of
               Priesthood
               ,
               without
               needing
               either
               to
               marry
               or
               burn
               ,
               especially
               if
               they
               will
               do
               as
               he
               did
               ,
               not
               only
               assiduously
               pray
               ,
               but
               also
            
             Castigo
             corpus
             meum
             ,
             1
             Cor.
             9.
             27.
             
             Good
             Sir
             ,
             how
             do
             you
             know
             that
             the
             married
             Clergy
             with
             us
             do
             not
             so
             ,
             or
             that
             the
             unmatried
             
             Clergy
             with
             you
             do
             so
             ?
             Did
             not
             Saint
             Peter
             do
             this
             as
             well
             as
             Saint
             Paul
             ;
             and
             yet
             he
             was
             doubtless
             a
             married
             man.
             But
             I
             answer
             ,
             I
             do
             find
             that
             men
             are
             bid
             abstain
             from
             marriage
             to
             fast
             and
             pray
             ,
             not
             that
             they
             are
             bid
             fast
             and
             pray
             to
             abstain
             from
             marriage
             ;
             nor
             have
             Priests
             any
             particular
             promise
             more
             then
             other
             men
             ,
             that
             they
             shall
             be
             enabled
             to
             live
             perpetual
             Virgins
             by
             fasting
             and
             praying
             ,
             that
             so
             they
             may
             fast
             and
             pray
             in
             faith
             of
             that
             promise
             ;
             nor
             have
             they
             any
             particular
             command
             more
             then
             other
             men
             to
             fast
             and
             pray
             to
             enable
             them
             to
             live
             perpetual
             Virgins
             ,
             that
             so
             they
             may
             fast
             and
             pray
             in
             obedience
             to
             that
             command
             :
             And
             why
             should
             any
             man
             place
             Religion
             in
             that
             which
             neither
             is
             
               in
               faith
            
             ,
             as
             to
             Gods
             promise
             ;
             nor
             
               from
               obedience
            
             ,
             as
             to
             Gods
             command
             ?
             And
             whereas
             you
             speak
             of
             your
             millions
             of
             good
             men
             ,
             I
             heartily
             wish
             it
             may
             be
             more
             then
             speech
             ;
             but
             I
             have
             a
             fear
             ,
             a
             suspition
             ,
             nay
             a
             proof
             ,
             that
             hitherto
             it
             hath
             been
             no
             more
             :
             For
             first
             your
             own
             Panormitane
             ,
             as
             I
             find
             him
             quoted
             by
             my
             late
             Reverend
             and
             Learned
             Diocesan
             Bishop
             Davenant
             ,
             makes
             me
             
               fear
               otherwise
            
             ;
             for
             he
             saith
             expreslly
             ,
             Credo
             pro
             bono
             &
             salute
             esset
             animarum
             ut
             volentes
             possent
             
             contrahere
             ;
             
               I
               believe
               it
               would
               be
               for
               the
               good
               and
               salvation
               of
               souls
               ,
               if
               they
               that
               will
               might
               marry
               :
            
             He
             means
             sure
             the
             Priests
             souls
             ,
             and
             therefore
             thought
             many
             of
             them
             deeply
             plunged
             in
             sin
             for
             want
             of
             marriage
             .
          
           
             Secondly
             the
             Testimony
             of
             your
             own
             Agrippa
             ,
             makes
             me
             
               think
               otherwise
            
             ;
             for
             he
             saith
             plainly
             of
             your
             Priests
             &
             Monks
             ;
             Clanculum
             confluunt
             ad
             lupanaria
             ,
             stuprant
             sacras
             virgines
             ,
             vitiant
             viduas
             ,
             And
             puts
             his
             Quod
             ego
             scio
             &
             vidi
             ,
             to
             their
             clancular
             yet
             prodigious
             abominations
             ,
             and
             at
             last
             thus
             concludes
             ,
             Et
             quarum
             animas
             lucrari
             debent
             Deo
             ,
             Illarum
             corpora
             sacrificant
             Diabolo
             ;
             Agrip.
             de
             van
             .
             scientiarum
             ,
             cap.
             64.
             
          
           
             Thirdly
             ,
             the
             authority
             of
             your
             own
             Espencaeus
             makes
             me
             
               say
               otherwise
            
             ;
             for
             these
             are
             his
             words
             in
             his
             exposition
             ,
             upon
             Titus
             1.
             
             Turpissimum
             est
             quod
             &
             Clericos
             cum
             concubinis
             ,
             pellicibus
             ,
             &
             meretricibus
             cohabitare
             ,
             liberosque
             procreare
             sinunt
             ,
             accepto
             ab
             eis
             ,
             atque
             adeo
             alicubi
             a
             continentibus
             certo
             quotannis
             cansu
             :
             Habeat
             concubinam
             sive
             non
             habeat
             ,
             aureum
             solvat
             &
             habeat
             si
             velit
             :
             I
             should
             have
             been
             ashamed
             of
             quoting
             these
             three
             Testimonies
             ,
             had
             not
             your
             great
             boast
             constrained
             
             it
             ,
             but
             I
             am
             ashamed
             to
             English
             these
             quotations
             ,
             though
             by
             so
             doing
             I
             should
             go
             near
             to
             overthrow
             your
             boasting
             .
             Indeed
             your
             own
             Cassander
             hath
             overthrown
             it
             ;
             for
             this
             is
             his
             ingenuous
             profession
             and
             confession
             in
             this
             kind
             ,
             That
             the
             want
             of
             able
             Ministers
             (
             idoneorum
             Ministrorum
             inopia
             )
             is
             one
             cause
             amongst
             others
             ,
             why
             the
             constitution
             which
             forbids
             the
             marriage
             of
             Priests
             in
             your
             Church
             ,
             should
             be
             recalled
             ;
             for
             that
             had
             kept
             many
             learned
             and
             picus
             men
             from
             the
             Ministry
             :
             So
             that
             for
             the
             most
             part
             no
             other
             young
             men
             entred
             into
             holy
             orders
             ,
             but
             such
             as
             looked
             after
             a
             
               fat
               living
            
             ,
             and
             a
             
               licentious
               life
            
             ,
             unless
             it
             were
             some
             few
             who
             through
             unadvisedness
             and
             inconsideration
             were
             brought
             into
             the
             snare
             :
             Praeter
             nonnulios
             qui
             imprudenter
             &
             nondum
             sibi
             satis
             noti
             in
             laqueum
             inducuntur
             :
             And
             therefore
             saith
             plainly
             and
             positively
             ,
             unless
             marriage
             be
             tolerated
             ,
             they
             should
             scarce
             be
             able
             to
             find
             out
             fitting
             Ministers
             to
             supply
             the
             Church
             :
             Nisi
             conjugium
             toleretur
             ,
             vix
             idonei
             Ecclesiae
             ministri
             in
             posterum
             quidem
             inveniri
             poterunt
             :
             Cassander
             in
             Consult
             .
             Art.
             23.
             
          
           
             And
             now
             considering
             that
             Truth
             is
             
             good
             in
             it self
             ,
             and
             Virginity
             is
             good
             only
             in
             order
             to
             another
             thing
             ,
             sc.
             to
             righteousness
             :
             let
             any
             conscientious
             man
             judge
             ,
             which
             of
             the
             two
             Priests
             is
             more
             in
             the
             state
             of
             sin
             and
             damnation
             ;
             whether
             he
             that
             is
             lawfully
             and
             righteously
             wedded
             to
             a
             wife
             ,
             or
             he
             that
             is
             unlawfully
             and
             unrighteously
             wedded
             to
             such
             a
             false
             opinion
             ;
             although
             as
             self-interest
             now
             steers
             Saint
             Peters
             ship
             ,
             there
             is
             little
             hope
             that
             the
             one
             will
             part
             or
             be
             divorced
             from
             his
             opinion
             ,
             as
             there
             is
             little
             honesty
             that
             the
             other
             should
             part
             or
             be
             divorced
             from
             his
             wife
             .
          
        
      
       
         
         
           CAP.
           III.
           
             Of
             Purgatory
          
           .
        
         
           1.
           
           
             PUrgatory
             a
             stumbling
             block
             ,
             not
             to
             be
             cast
             in
             the
             way
             of
             men
             that
             are
             departing
             hence
             .
          
           2.
           
           Saint
           Paul
           
             desired
             to
             be
             dissolved
             ,
             that
             he
             might
             be
             with
             Christ.
          
           3.
           
           
             All
             that
             die
             in
             the
             faith
             of
             Christ
             at
             their
             death
             go
             immediately
             to
             Christ
             ,
             as
             did
             Saint
          
           Paul
           
             and
             the
             good
             thief
             ;
             and
             to
             assert
             otherwise
             ,
             is
             to
             be
             injurious
             to
             Religious
             souls
             ,
             and
             to
             Christ
             their
             Saviour
             .
          
           4.
           
           Bellarmine
           
             professeth
             it
             is
             uncertain
             that
             Christs
             humane
             soul
             was
             in
             Purgatory
             ,
             and
             by
             his
             proofs
             makes
             it
             impossible
             ;
             for
             they
             all
             speak
             of
             the
             Hell
             of
             the
             damned
             .
          
           5.
           
           
             To
             say
             Christ
             went
             into
             Purgatory
             as
             into
             a
             part
             of
             his
             Kingdom
             ,
             to
             take
             possession
             thereof
             ,
             savours
             of
             blasphemy
             and
             of
             infidelity
             .
          
           6.
           
           Bellarmines
           
             uncertainties
             are
             so
             many
             and
             great
             concerning
             the
             Place
             ,
             the
             Time
             ,
             the
             Torment
             ,
             the
             Tormentors
             ,
             and
             the
             causes
             for
             which
             souls
             are
             said
             to
             be
             tormented
             in
             Purgatory
             ,
             as
             to
             enfeeble
             any
             unprejudicate
             mans
             belief
             ,
             though
             he
             is
             so
             confident
             as
             to
             say
             ,
             That
             all
             shall
             be
             damned
             who
             do
             not
             believe
             Purgatory
             .
          
           
           7.
           
           
             This
             doctrine
             is
             neither
             in
             word
             nor
             sense
             taught
             in
             the
             holy
             Scriptures
             :
             The
             Texts
             alledged
             for
             it
             in
          
           Bachonus
           
             his
             daies
             ,
             answered
             by
             him
             :
             The
             Books
             of
             the
          
           Macchabees
           
             no
             more
             Canonical
             to
             the
             Christians
             then
             to
             the
             Jews
             :
             The
             fire
             mentioned
          
           1
           Cor.
           3.
           
             no
             proof
             of
             Purgatory
          
           .
           It
           shall
           not
           be
           forgiven
           him
           in
           the
           world
           to
           come
           ,
           
             spoken
             by
             way
             of
             aggravation
          
           ,
           Mat.
           12.
           
           
             Hell
             taught
             in
             the
             Creed
             ,
             not
             so
             Purgatory
             .
          
           8.
           
           Peter
           Martyr
           vindicated
           ;
           Bellarmines
           
             rules
             of
             prudence
             against
             the
             rules
             of
             Logick
             ,
             meer
             nullities
             ;
             Doctrines
             inferred
             from
             prudential
             consequences
             are
             humane
             imaginations
             ;
             but
             from
             Logical
             consequences
             ,
             are
             Divine
             Truths
             :
             The
             one
             by
             being
             believed
             ,
             the
             other
             by
             not
             being
             believed
             ,
             make
             a
             man
             an
             Heretick
             .
          
           9.
           
           
             No
             remission
             of
             sins
             in
             the
             next
             world
             ,
             proved
             by
          
           Aquinas
           ,
           
             out
             of
             Saint
          
           Chrysostom
           
             and
             Saint
          
           Augustine
           .
           10.
           
           
             Gods
             Remitting
             of
             sin
             ,
             is
             ,
          
           not
           Punishing
           
             it
             for
             Christs
             sake
          
           .
           11.
           
           Saint
           Augustine
           
             defines
             against
             Purgatory
          
           .
           12.
           
           
             No
             ground
             for
             it
             in
             the
             Text
             ,
             nor
             in
             any
             true
             general
             Council
             .
          
           13.
           
           Beilarmines
           
             reasons
             for
             it
             are
             not
          
           from
           but
           against
           
             Gods
             Word
             ,
             though
             seemingly
             deduced
             out
             of
             the
             holy
             Scriptures
             .
          
           14.
           
           
             His
             arguments
             for
             Venial
             sins
             ,
             untheological
             .
          
           15.
           
           
             His
             wresling
             of
             Scripture
             against
             the
          
           
           
             analogie
             of
             faith
             ,
             to
             maintain
             this
             new
             doctrine
             of
             his
             Church
             ,
             which
             agreeth
             not
             with
             the
             belief
             of
             the
             remission
             of
             sins
             ,
             or
             the
             Communion
             of
             Saints
             .
          
           16.
           
           
             The
             Prayers
             of
             the
             Church
             may
             be
             abused
             by
             this
             doctrine
             ,
             as
             well
             as
             the
             Word
             of
             God.
          
           17.
           
           
             Christ
             not
             praying
             for
             souls
             in
             Purgatory
             ,
             they
             can
             (
             if
             any
             there
             )
             have
             no
             benefit
             of
             others
             Prayers
             .
          
        
         
           
             The
             third
             Exception
             .
          
           
             Part.
             2.
             
             Chap.
             2.
             pag.
             174.
             
             Against
             Purgatory
             you
             object
             first
             ,
             Desiderium
             habens
             dissolvi
             &
             esse
             cum
             Christo
             ,
             Phil.
             1.
             23.
             
             But
             all
             the
             strength
             of
             this
             argument
             stands
             upon
             a
             Desiderium
             habens
             ,
             having
             a
             desire
             :
             And
             what
             good
             Catholick
             man
             doth
             not
             desire
             to
             die
             so
             holily
             as
             he
             may
             escape
             Purgatory
             ,
             and
             go
             immediately
             to
             Christ
             ?
             Secondly
             ,
             Hodiè
             me●…um
             eris
             in
             paradiso
             ,
             Luc.
             23.
             43.
             
             Where
             you
             say
             it
             is
             evident
             ,
             The
             Convert
             thief
             upon
             the
             Cross
             cannot
             be
             looked
             upon
             as
             a
             priviledged
             person
             :
             Were
             this
             evident
             ,
             it
             is
             evident
             to
             me
             that
             most
             eminently
             learned
             men
             would
             have
             perceived
             this
             evidence
             ;
             yet
             our
             Rhemes
             Doctors
             confidently
             call
             it
             A
             rare
             
             example
             of
             mercy
             and
             prerogative
             .
             Maldonate
             handling
             this
             place
             ,
             Mat.
             27.
             44.
             calls
             it
             a
             stupidity
             ,
             Ex
             uno
             exemplo
             generalem
             legem
             colligere
             ;
             Bellarm.
             lib.
             1.
             de
             Purg.
             cap.
             8.
             concludes
             his
             answer
             to
             this
             very
             objection
             ,
             Privilegia
             pauco
             rum
             legem
             non
             faciunt
             :
             Becanus
             compend
             .
             men
             .
             contr
             .
             lib.
             1.
             c.
             11.
             n.
             7.
             calls
             it
             expresly
             ,
             Singulare
             privilegium
             ;
             so
             that
             this
             your
             evidence
             ,
             is
             to
             me
             inevident
             .
             Thirdly
             Bellarmine
             himself
             confesseth
             ,
             De
             Purgatorio
             incertum
             est
             ;
             you
             quote
             neither
             Chapter
             nor
             Book
             ,
             which
             is
             very
             uncouth
             amongst
             learned
             Antagonists
             :
             These
             words
             may
             be
             understood
             in
             a
             double
             sense
             ;
             absolutely
             as
             to
             Purgatoty
             it self
             ;
             or
             relatively
             as
             to
             the
             good
             thief
             :
             If
             the
             first
             ,
             then
             Bellarmine
             confesseth
             it
             is
             uncertain
             whether
             there
             be
             any
             such
             thing
             as
             Purgatory
             or
             no
             ;
             if
             the
             second
             ,
             whether
             the
             good
             thief
             went
             to
             Purgatory
             or
             no
             :
             As
             to
             the
             first
             ,
             there
             can
             be
             nothing
             more
             certain
             amongst
             Christians
             then
             what
             is
             
               de
               fide
            
             ,
             of
             divine
             faith
             ;
             But
             Bellarm.
             lib.
             1.
             de
             Purg.
             cap.
             2.
             
             &
             3.
             affirms
             it
             is
             
               de
               fide
            
             ;
             And
             again
             ,
             cap.
             11.
             
             Constanter
             asserimus
             dogma
             esse
             fidei
             Purgatorium
             ;
             adeò
             ut
             qui
             non
             credit
             Purgatorium
             esse
             ,
             ad
             illud
             nunquam
             sit
             
             perventurus
             ,
             sed
             in
             gehennâ
             sempiterno
             incendio
             cruciandus
             :
             What
             can
             a
             man
             speak
             more
             resolutely
             then
             this
             !
             As
             to
             the
             second
             ,
             He
             hath
             not
             any
             such
             word
             ,
             but
             all
             the
             contrary
             ,
             as
             I
             have
             shewed
             to
             your
             second
             objection
             :
             Where
             then
             Bellarmine
             should
             make
             this
             Confession
             ,
             is
             beyond
             my
             skill
             to
             find
             .
             Fourthly
             none
             ever
             durst
             say
             ,
             That
             the
             humane
             soul
             of
             Christ
             was
             at
             all
             in
             Purgatory
             :
             If
             you
             mean
             To
             suffer
             there
             ,
             it
             were
             an
             horrible
             blasphemy
             to
             say
             so
             .
             But
             if
             to
             go
             down
             thither
             in
             majesty
             as
             a
             most
             victorious
             Conquerer
             and
             triumphant
             King
             to
             take
             possession
             of
             his
             whole
             Kingdom
             ,
             which
             according
             to
             Saint
             Paul
             is
             tripartite
             ,
             Philip.
             2.
             10.
             
             Coelestium
             ,
             terrestrium
             ,
             &
             infernorum
             :
             So
             Bellarmine
             (
             besides
             what
             he
             saith
             thereof
             ,
             lib.
             4.
             de
             Christo
             ,
             cap.
             12.
             in
             fine
             )
             durst
             c.
             16.
             with
             a
             probabile
             say
             ,
             that
             Christs
             humane
             soul
             went
             down
             thither
             ,
             not
             only
             quoad
             effectum
             ,
             but
             secundum
             substantiam
             &
             realem
             praesentiam
             ;
             For
             having
             made
             this
             querie
             ,
             Ad
             quae
             loca
             inferni
             descenderit
             ?
             He
             answers
             ,
             Probabile
             est
             profectò
             Christi
             animum
             ad
             omnia
             loca
             inferni
             descendisse
             ;
             But
             whether
             so
             or
             no
             ,
             it
             neither
             makes
             nor
             marrs
             ,
             but
             the
             good
             thief
             enjoyed
             
             Christs
             promise
             to
             be
             with
             him
             that
             day
             in
             Paradise
             ,
             that
             is
             ,
             in
             the
             state
             of
             glory
             ,
             as
             all
             Catholick
             divines
             profess
             and
             teach
             ;
             So
             that
             I
             do
             not
             well
             understand
             what
             was
             your
             aim
             to
             make
             this
             Objection
             .
          
        
         
           
             The
             Answer
             .
          
           
             1.
             
             MY
             intent
             was
             to
             comfort
             the
             dying
             ,
             not
             to
             contest
             with
             the
             living
             :
             To
             shew
             to
             penitent
             and
             believing
             Christians
             ,
             That
             for
             them
             to
             depart
             out
             of
             this
             life
             ,
             is
             to
             be
             with
             Christ
             ,
             because
             it
             was
             so
             to
             Saint
             Paul
             and
             to
             the
             good
             thief
             before
             them
             :
             You
             are
             willing
             to
             lay
             Purgatory
             in
             their
             way
             ,
             which
             I
             look
             upon
             as
             a
             very
             
               stumbling
               block
            
             ,
             fit
             only
             to
             make
             their
             passage
             hence
             much
             
               more
               formidable
            
             ,
             and
             much
             
               less
               comfortable
            
             ;
             Nor
             can
             I
             find
             your
             Commission
             ,
             as
             you
             are
             a
             
               Christian
               Divine
            
             ,
             to
             
               break
               a
               bruised
               reed
            
             ,
             and
             
               quench
               the
               smoaking
               flax
            
             ;
             much
             less
             to
             throw
             it
             into
             the
             flames
             ,
             to
             burn
             and
             to
             consume
             it
             :
             For
             sure
             it
             cometh
             nearer
             the
             office
             of
             Christ
             ,
             (
             which
             is
             the
             foundation
             ,
             should
             be
             the
             platform
             of
             yours
             )
             
               to
               preach
               good
               tidings
               to
               the
               meek
               ,
               to
               bind
               up
               the
               broken-hearted
               ,
               to
               comfort
               them
               that
               ●…ourn
               in
            
             Zion
             ,
             
               to
               give
               beauty
               for
               ashes
            
             (
             not
             
             burning
             instead
             of
             beauty
             )
             
               the
               oyle
               of
               joy
               for
               m●…urning
               ,
               the
               garment
               of
               praise
               ,
            
             (
             even
             the
             immaculate
             robe
             of
             our
             Saviours
             righteousness
             )
             
               for
               the
               Spirit
               of
               heaviness
            
             ,
             (
             Isa.
             61.
             )
             For
             our
             Saviour
             Christ
             requiring
             the
             Ministers
             of
             his
             Gospel
             ,
             sparingly
             to
             use
             even
             true
             frights
             in
             bringing
             obstinate
             sinners
             to
             rely
             on
             his
             merits
             and
             mediation
             ,
             will
             never
             approve
             those
             who
             invent
             false
             fears
             to
             scare
             true
             Penitents
             that
             are
             actually
             
               with
               him
            
             ,
             from
             their
             comfort
             and
             hold
             
               in
               him
            
             .
             2.
             
             But
             this
             is
             rather
             to
             acquit
             my self
             .
             I
             come
             now
             to
             answer
             you
             ,
             and
             say
             ,
             That
             Saint
             Paul
             looked
             upon
             his
             life
             as
             that
             which
             gave
             him
             a
             being
             with
             the
             Philippians
             ,
             and
             therefore
             was
             more
             advantagious
             to
             them
             :
             But
             he
             looked
             upon
             his
             death
             as
             that
             which
             would
             give
             him
             a
             being
             with
             Christ
             ,
             and
             therefore
             would
             be
             more
             advantagious
             to
             himself
             :
             This
             makes
             him
             desire
             rather
             to
             die
             then
             to
             live
             ,
             because
             by
             his
             death
             he
             should
             so
             depart
             from
             the
             one
             ,
             as
             to
             approach
             to
             the
             other
             :
             His
             dissolution
             was
             to
             be
             his
             admission
             into
             heaven
             ,
             not
             his
             introduction
             towards
             it
             ,
             to
             let
             him
             first
             into
             Purgatory
             ,
             and
             from
             thence
             to
             transmit
             him
             unto
             Christ
             :
             This
             is
             Saint
             Chrysostoms
             exposition
             ;
             He
             saith
             
             
               It
               is
               good
               to
               be
               dissolved
               and
               to
               be
               with
               Christ
               ;
               for
               death
               or
               dissolution
               in
               it self
               is
               an
               indifferent
               thing
               ,
               neither
               good
               nor
               bad
               ;
               but
               it
               is
               bad
               when
               a
               man
               dies
               to
               be
               punished
               ,
            
             (
             and
             sure
             Purgatory
             in
             your
             belief
             is
             a
             very
             great
             punishment
             )
             
               good
               when
               he
               so
               goes
               from
               men
               as
               to
               go
               to
               Christ
               :
            
             So
             that
             if
             you
             suppose
             his
             being
             dissolved
             and
             being
             with
             Christ
             were
             not
             both
             together
             in
             one
             and
             the
             same
             instant
             ;
             Saint
             Chrysostom
             will
             tell
             you
             his
             dissolution
             was
             not
             good
             ;
             and
             if
             
               not
               good
            
             ,
             sure
             
               not
               desireable
            
             ;
             And
             if
             good
             only
             
               for
               being
               with
               Christ
            
             ,
             then
             desireable
             only
             
               for
               that
               being
            
             .
             3.
             
             Yet
             you
             say
             ,
             All
             the
             strength
             of
             my
             first
             argument
             stands
             upon
             the
             desire
             :
             If
             so
             ,
             it
             cannot
             stand
             upon
             the
             dissolution
             ;
             and
             then
             it
             will
             follow
             ,
             Saint
             Paul
             might
             be
             dissolved
             and
             not
             be
             with
             Christ
             ;
             say
             then
             Saint
             Paul
             might
             go
             to
             Purgatory
             ,
             to
             make
             your
             good
             Catholicks
             the
             more
             willing
             to
             go
             thither
             after
             him
             ;
             But
             first
             so
             make
             them
             
               good
               Catholicks
            
             ,
             as
             not
             to
             let
             them
             be
             
               bad
               Christians
            
             :
             For
             their
             desire
             to
             die
             so
             holily
             as
             to
             escape
             Purgatory
             ,
             is
             too
             servile
             to
             make
             them
             good
             Christians
             ,
             even
             in
             the
             Heathen
             Poets
             divinity
             ,
             Oderunt
             peccare
             mali
             formidine
             poenae
             ,
             
               They
               are
               wicked
               men
               who
               hate
               to
               sin
               for
               fear
            
             
             
               of
               Punishment
            
             ;
             Therefore
             if
             they
             desire
             to
             avoid
             sin
             meerly
             for
             fear
             of
             Purgatory
             ,
             they
             are
             not
             good
             Catholicks
             :
             If
             for
             love
             of
             Christ
             ,
             as
             their
             life
             is
             to
             be
             
               in
               him
            
             ,
             so
             their
             death
             is
             to
             be
             
               with
               him
            
             ,
             and
             that
             immediatly
             ;
             for
             else
             not
             to
             be
             
               with
               him
            
             ,
             but
             with
             some
             other
             
               before
               him
            
             ;
             which
             made
             Saint
             Hierom
             to
             say
             concerning
             Nepotian
             ,
             when
             he
             was
             but
             newly
             dead
             ,
             Scimus
             Nepotianum
             nostrum
             esse
             cum
             Christo
             ;
             corpus
             terra
             suscepit
             ,
             Anima
             Christo
             reddita
             est
             :
             (
             Hier.
             in
             Epitaph
             .
             Nepot
             .
             )
             
               We
               know
               that
               our
            
             Nepotian
             
               is
               with
               Christ
            
             ,
             (
             you
             now
             say
             quite
             contrary
             ,
             we
             know
             that
             he
             is
             not
             with
             Christ
             ,
             for
             he
             is
             in
             Purgatory
             )
             
               the
               earth
               hath
               his
               body
               ,
               but
               his
               Saviour
               bath
               his
               soul
               :
            
             See
             how
             he
             disposeth
             of
             a
             man
             that
             dies
             in
             the
             faith
             of
             Christ
             ,
             His
             body
             goeth
             to
             the
             dust
             ,
             but
             his
             soul
             goeth
             to
             Christ
             that
             redeemed
             it
             ;
             Oh
             Sir
             ,
             be
             not
             you
             so
             willing
             to
             allow
             ,
             much
             less
             to
             make
             a
             separation
             betwixt
             Christ
             and
             good
             Christians
             ,
             in
             that
             very
             instant
             which
             God
             hath
             appointed
             to
             consummate
             their
             Union
             ,
             since
             you
             find
             it
             so
             expresly
             said
             ,
             
               That
               neither
               death
               nor
               depth
            
             (
             and
             sure
             Purgatory
             is
             a
             depth
             in
             your
             account
             )
             
               shall
               be
               able
               to
               separate
               us
               from
               the
               Love
               of
               God
               ,
               which
               is
               in
               Christ
               Jesus
               our
            
             
             Lord
             ,
             Rom.
             8.
             38.
             and
             much
             less
             shall
             it
             be
             able
             to
             separate
             us
             from
             Christ
             Jesus
             our
             Lord
             ,
             of
             whom
             it
             is
             said
             ,
             
               Jesus
               having
               loved
               his
               own
               which
               were
               in
               the
               world
               ,
               he
               loved
               them
               unto
               the
               end
               ,
            
             John
             13.
             1.
             
             Nay
             who
             hath
             said
             of
             himself
             ,
             
               Father
               ,
               I
               will
               that
               they
               also
               whom
               thou
               hast
               given
               me
               ,
               be
               where
               I
               am
               ,
               that
               they
               may
               behold
               my
               glory
               which
               thou
               hast
               given
               me
               ,
            
             Joh.
             17.
             24.
             
             This
             will
             of
             his
             was
             fulfilled
             not
             only
             in
             Saint
             Paul
             ,
             who
             was
             given
             him
             by
             a
             miraculous
             conversion
             in
             his
             life
             ,
             but
             also
             in
             the
             good
             thief
             ,
             who
             was
             given
             him
             as
             a
             more
             miraculous
             Convert
             just
             a
             little
             before
             his
             death
             ;
             yet
             even
             he
             was
             told
             that
             he
             should
             be
             
               with
               Christ
            
             ,
             not
             with
             tormented
             souls
             ,
             immediately
             upon
             his
             dissolution
             ,
             and
             that
             in
             Paradise
             ,
             not
             in
             Purgatory
             :
             And
             I
             cannot
             see
             ,
             may
             not
             say
             ,
             That
             Christ
             is
             less
             willing
             to
             receive
             those
             who
             are
             now
             given
             him
             ,
             (
             or
             shall
             be
             given
             him
             to
             the
             worlds
             end
             )
             then
             he
             was
             to
             receive
             that
             thief
             :
             And
             therefore
             I
             still
             say
             he
             was
             
               no
               priviledged
               person
            
             after
             his
             conversion
             to
             go
             to
             bliss
             sooner
             then
             other
             Penitents
             ,
             though
             he
             were
             indeed
             a
             priviledged
             person
             in
             regard
             of
             his
             conversion
             to
             be
             made
             a
             penitent
             ,
             when
             his
             fellow
             thief
             ,
             and
             many
             others
             ,
             were
             still
             left
             in
             
             their
             impenitency
             ,
             And
             that
             satisfies
             all
             the
             evidence
             you
             have
             produced
             against
             me
             either
             out
             of
             your
             Rhemish
             or
             out
             of
             your
             Romish
             Doctors
             ,
             so
             that
             you
             may
             reserve
             your
             
               Jo.
               Poean
               ,
               Jo.
               Triumphe
            
             till
             another
             occasion
             ;
             For
             that
             evidence
             makes
             not
             my
             assertion
             ,
             
               (
               of
               his
               being
               no
               priviledged
               person
               )
            
             any
             whit
             more
             inevident
             ;
             For
             he
             was
             not
             priviledged
             as
             to
             his
             death
             ;
             but
             only
             as
             to
             his
             conversion
             :
             Wherefore
             since
             our
             blessed
             Saviour
             is
             still
             as
             ready
             to
             receive
             other
             true
             Penitents
             as
             he
             was
             the
             good
             thief
             ,
             I
             hope
             you
             will
             not
             say
             he
             is
             ready
             to
             receive
             them
             in
             Purgatory
             ,
             not
             in
             Paradise
             :
             For
             sure
             you
             are
             ,
             if
             it
             were
             to
             be
             proved
             (
             as
             you
             assert
             )
             that
             Christ
             once
             shewed
             his
             glory
             in
             Purgatory
             ,
             yet
             he
             doth
             not
             now
             shew
             it
             there
             ,
             and
             therefore
             that
             cannot
             be
             the
             place
             for
             Christian
             souls
             to
             go
             to
             ,
             when
             they
             depart
             from
             hence
             ,
             because
             Christ
             himself
             hath
             said
             concerning
             them
             ,
             
               I
               will
               that
               they
               be
               where
               I
               am
               ,
               that
               they
               may
               be●…old
               my
               glory
               :
            
             I
             will
             that
             they
             be
             
               where
               I
               am
            
             ,
             not
             where
             I
             have
             been
             ,
             for
             then
             they
             might
             still
             remain
             on
             the
             earth
             ,
             or
             when
             they
             go
             hence
             ,
             sooner
             go
             to
             Hell
             then
             to
             Purgatory
             ,
             since
             it
             is
             without
             doubt
             (
             say
             your
             authors
             )
             Christ
             was
             once
             in
             Hell
             ,
             but
             
             much
             doubted
             ,
             whether
             he
             were
             once
             in
             Purgatory
             ,
             because
             that
             is
             looked
             on
             as
             a
             fictitious
             Place
             ,
             and
             so
             could
             not
             receive
             him
             :
             But
             in
             truth
             the
             words
             will
             have
             those
             who
             are
             given
             unto
             Christ
             ,
             to
             go
             immediately
             unto
             Heaven
             ;
             for
             that
             is
             our
             Saviours
             meaning
             ,
             
               I
               will
               they
               be
               where
               I
               am
               ,
            
             viz.
             in
             heaven
             ,
             for
             there
             he
             then
             was
             in
             his
             Divinity
             (
             in
             which
             respect
             we
             are
             taught
             to
             say
             to
             him
             ,
             
               Our
               Father
               which
               art
               in
               heaven
               )
            
             and
             I
             think
             you
             must
             have
             recourse
             to
             the
             Divinity
             of
             Christ
             to
             prove
             that
             the
             good
             thief
             enjoyed
             his
             promise
             to
             be
             with
             him
             that
             day
             in
             Paradise
             ,
             for
             his
             body
             was
             in
             the
             grave
             ,
             and
             his
             humane
             soul
             in
             Hell
             ,
             say
             you
             ,
             and
             for
             ought
             we
             can
             prove
             ,
             only
             his
             Divinity
             was
             in
             heaven
             :
             Wherefore
             whiles
             Christ
             was
             in
             the
             state
             of
             Humiliation
             ,
             all
             those
             who
             were
             given
             him
             ,
             were
             at
             their
             deaths
             with
             him
             as
             God
             ;
             But
             now
             he
             is
             in
             the
             state
             of
             his
             Exaltation
             ,
             all
             that
             are
             given
             him
             ,
             are
             at
             their
             deaths
             with
             him
             not
             only
             
               as
               God
            
             ,
             but
             also
             
               as
               man
            
             ,
             that
             they
             may
             behold
             his
             glory
             ,
             whether
             given
             him
             of
             the
             Father
             by
             eternal
             generation
             as
             God
             ,
             or
             by
             temporal
             dispensation
             as
             man
             ;
             And
             surely
             if
             they
             be
             with
             him
             that
             they
             may
             behold
             his
             glory
             ,
             they
             cannot
             be
             in
             Purgatory
             ;
             
             for
             neither
             he
             nor
             his
             glory
             is
             there
             :
             And
             how
             their
             faith
             can
             be
             so
             long
             suspended
             from
             Vision
             ,
             their
             hope
             from
             comprehension
             ,
             their
             charity
             from
             fruition
             by
             the
             interposition
             of
             some
             continuance
             in
             Purgatory
             ,
             not
             to
             be
             measured
             by
             time
             ,
             for
             they
             are
             past
             that
             ,
             nor
             by
             eternity
             ,
             for
             they
             are
             not
             yet
             come
             to
             that
             ,
             I
             cannot
             see
             without
             a
             great
             injury
             to
             
               their
               soul●…
            
             ,
             which
             may
             not
             part
             with
             these
             Theologicall
             vertues
             till
             they
             be
             fully
             perfected
             ,
             and
             yet
             a
             greater
             injury
             to
             
               their
               Saviour
            
             ,
             whose
             merit
             and
             satisfaction
             is
             not
             thought
             enough
             to
             perfect
             them
             .
             4.
             
             As
             for
             those
             words
             ,
             Bellarmine
             himself
             confesseth
             
               de
               Purgatorio
               incertum
               est
            
             ;
             T
             is
             clear
             by
             the
             context
             ,
             they
             are
             to
             be
             understood
             only
             of
             the
             humane
             soul
             of
             Christ
             ,
             that
             it
             is
             uncertain
             whether
             that
             were
             ever
             in
             Purgatory
             or
             no
             ;
             for
             I
             said
             ,
             The
             good
             Thief
             was
             without
             doubt
             to
             be
             with
             his
             Saviour
             ,
             and
             therefore
             was
             to
             be
             in
             Paradise
             ,
             not
             in
             Purgatory
             ,
             since
             it
             was
             not
             without
             doubt
             that
             Christ
             was
             in
             Purgatory
             ,
             but
             it
             was
             without
             doubt
             that
             he
             was
             in
             Paradise
             :
             And
             Bellarmine
             himself
             hath
             said
             thus
             much
             in
             sense
             ,
             though
             not
             in
             words
             ,
             and
             I
             intending
             to
             meddle
             only
             with
             his
             sense
             ,
             thought
             it
             needless
             to
             
             quote
             either
             Chapter
             or
             Book
             ,
             since
             I
             thought
             his
             sense
             so
             known
             to
             all
             Papists
             ,
             as
             not
             to
             be
             doubted
             ,
             and
             so
             received
             by
             them
             as
             not
             to
             be
             denyed
             ;
             For
             my
             business
             was
             a
             consolation
             of
             Protestants
             ,
             (
             at
             such
             a
             time
             when
             they
             wanted
             it
             very
             much
             ,
             and
             yet
             against
             such
             a
             time
             ,
             when
             they
             might
             want
             it
             more
             )
             not
             a
             contestation
             with
             Papists
             ,
             and
             therefore
             I
             quoted
             only
             the
             substance
             of
             his
             doctrine
             ,
             not
             the
             words
             of
             it
             ,
             and
             not
             the
             place
             ,
             because
             not
             the
             words
             ;
             which
             is
             not
             uncouth
             amongst
             serious
             Divines
             ,
             though
             ,
             as
             you
             say
             ,
             it
             is
             amongst
             learned
             Antagonists
             :
             But
             since
             you
             have
             followed
             this
             quarrelsom
             age
             ,
             which
             will
             not
             let
             Catholik
             Divines
             and
             honest
             men
             ,
             either
             
               live
               securely
            
             ,
             or
             
               die
               peaceably
            
             ,
             that
             you
             might
             be
             my
             Antagonist
             ,
             and
             have
             turned
             that
             into
             Controversie
             ,
             which
             I
             intended
             only
             for
             peaceable
             Divinity
             ,
             (
             for
             I
             was
             not
             then
             in
             case
             to
             answer
             a
             challenge
             ,
             much
             less
             to
             send
             one
             )
             you
             have
             made
             it
             necessary
             for
             me
             to
             quote
             the
             very
             place
             ,
             that
             I
             may
             not
             be
             thought
             to
             have
             misquoted
             the
             thing
             .
             The
             place
             I
             pointed
             at
             in
             Bellarmine
             was
             lib.
             4.
             de
             Christo
             ,
             cap.
             16.
             (
             the
             very
             same
             which
             after
             your
             long
             excursion
             you
             have
             alledged
             ,
             as
             you
             think
             ,
             
               against
               me
            
             ,
             but
             in
             
             truth
             
               for
               me
            
             )
             Probabile
             est
             profecto
             Christi
             animam
             ad
             omnia
             loca
             inferni
             descendisse
             ,
             
               It
               is
               probable
               that
               Christs
               humane
               soul
               ,
               descended
               to
               all
               the
               places
               of
               Hell
            
             ;
             I
             knowing
             that
             he
             reckoned
             Purgatory
             for
             one
             of
             those
             places
             ,
             took
             this
             for
             his
             sense
             ,
             
               It
               is
               probable
               that
               Christs
               humane
               soul
               went
               down
               into
               Purgatory
               .
            
             But
             Logick
             having
             taught
             me
             that
             what
             was
             asserted
             only
             
               as
               probable
            
             ,
             was
             acknowledged
             
               as
               uncertain
            
             ,
             I
             put
             his
             sense
             in
             such
             words
             as
             I
             thought
             most
             suitable
             to
             my
             purpose
             ,
             saying
             ,
             Bellarmine
             himself
             confesseth
             De
             Purgatorio
             incertum
             est
             ,
             that
             is
             in
             plain
             English
             ,
             (
             since
             my
             Latine
             had
             so
             ill
             luck
             )
             Bellarmine
             
               himself
               confesseth
               it
               is
               uncertain
               concerning
               Purgatory
               whether
               Christs
               humane
               soul
               went
               thither
               or
               no
            
             ;
             which
             is
             clearly
             his
             own
             doctrine
             by
             undenyable
             consequence
             :
             For
             he
             only
             saith
             ,
             It
             is
             probable
             Christs
             humane
             soul
             went
             down
             into
             Purgatory
             ;
             which
             is
             all
             one
             as
             if
             he
             had
             said
             ,
             It
             is
             uncertain
             that
             Christs
             humane
             soul
             went
             down
             into
             Purgatory
             :
             For
             if
             it
             be
             but
             probable
             it
             was
             so
             ,
             it
             is
             also
             probable
             it
             was
             not
             so
             ,
             and
             therefore
             uncertain
             it
             was
             so
             ;
             This
             is
             all
             Bellarmine
             doth
             say
             ,
             and
             this
             is
             more
             then
             he
             doth
             prove
             :
             Nay
             his
             proofs
             make
             his
             assertion
             altogether
             
             improbable
             ,
             if
             not
             impossible
             :
             For
             all
             the
             proofs
             he
             brings
             concerning
             Christs
             descent
             ,
             do
             speak
             only
             of
             Hell
             properly
             so
             called
             ,
             not
             of
             Purgatory
             ;
             As
             that
             of
             Fulgentius
             ,
             Ubi
             solebant
             peccatorum
             animae
             torqueri
             ,
             
               He
               went
               thither
               where
               the
               souls
               of
               sinners
               had
               used
               to
               be
               tormented
               :
            
             Whereas
             Purgatory
             ,
             though
             a
             place
             of
             torment
             according
             to
             his
             doctrine
             ,
             yet
             is
             it
             not
             so
             for
             the
             souls
             of
             sinners
             ,
             but
             for
             the
             souls
             of
             the
             righteous
             :
             And
             that
             other
             proof
             he
             brings
             from
             all
             the
             Fathers
             at
             once
             ,
             is
             like
             to
             this
             :
             Et
             ipsi
             patres
             dum
             describunt
             terrorem
             gehennae
             &
             daemonnm
             in
             descensu
             Christi
             ,
             aperte
             indicant
             Christum
             praesentiam
             suam
             illis
             manifestasse
             .
             
               And
               the
               Fathers
               describing
               the
               frights
               and
               fears
               of
               Hell
               and
               the
               Devils
               in
               Christs
               descent
               ,
               do
               plainly
               shew
               that
               Christ
               did
               manifest
               his
               presence
               to
               them
               :
            
             I
             think
             you
             will
             not
             allow
             this
             to
             be
             spoken
             of
             Purgatory
             ;
             for
             then
             you
             must
             make
             it
             all
             one
             with
             Hell
             ,
             and
             take
             it
             for
             a
             place
             of
             Devils
             ,
             not
             of
             righteous
             Spirits
             ,
             which
             after
             they
             have
             been
             purged
             in
             flames
             from
             the
             reliques
             of
             their
             sins
             not
             expiated
             by
             their
             own
             
               former
               penance
            
             ,
             nor
             their
             friends
             
               after
               payments
            
             ,
             are
             sure
             to
             see
             the
             face
             of
             God.
             
          
           
             5.
             
             This
             is
             all
             the
             certainty
             I
             find
             in
             Bellarmine
             ,
             
             of
             Christs
             descending
             into
             Purgatory
             ,
             and
             this
             I
             look
             upon
             as
             a
             very
             great
             uncertainty
             :
             But
             you
             look
             upon
             this
             as
             a
             great
             certainty
             ,
             in
             that
             you
             give
             a
             reason
             for
             it
             ,
             saying
             ,
             
               it
               was
               to
               take
               possession
               of
               his
               whole
               Kingdom
            
             ;
             say
             then
             ,
             Purgatory
             is
             a
             part
             of
             Christs
             Kingdom
             ,
             and
             if
             Christ
             did
             not
             take
             possession
             of
             this
             part
             amongst
             the
             rest
             ,
             you
             do
             nòt
             believe
             He
             did
             take
             possession
             of
             the
             whole
             :
             But
             take
             heed
             whiles
             you
             say
             so
             ,
             that
             they
             who
             are
             against
             you
             and
             deny
             Purgatory
             ,
             tax
             you
             not
             
               of
               blasphemy
            
             ,
             for
             saying
             that
             which
             is
             not
             in
             being
             ,
             is
             a
             part
             of
             Christs
             Kingdom
             ,
             (
             for
             to
             make
             Christ
             a
             King
             in
             Utopia
             ,
             in
             a
             place
             which
             is
             not
             ,
             is
             to
             make
             him
             no
             King
             :
             )
             And
             that
             they
             who
             are
             with
             you
             ,
             and
             affect
             purgatory
             ,
             tax
             you
             not
             of
             infidelity
             ,
             for
             believing
             that
             Christ
             hath
             taken
             possession
             of
             his
             whole
             Kingdom
             upon
             no
             better
             grounds
             ,
             then
             upon
             a
             meer
             uncertainty
             .
          
           
             6.
             
             For
             even
             your
             own
             Bellarmine
             ,
             though
             in
             his
             first
             Book
             
               de
               Purgatorio
            
             ,
             he
             writ
             so
             confidently
             ,
             as
             if
             all
             men
             were
             bound
             to
             believe
             Purgatory
             that
             will
             be
             saved
             ,
             yet
             in
             his
             second
             Book
             
               de
               circumstantiis
               Purgatorii
            
             ,
             He
             writes
             so
             ambiguously
             ,
             as
             to
             enfeeble
             any
             unprejudicate
             
             mans
             belief
             ;
             I
             will
             give
             you
             some
             few
             instances
             ,
             and
             then
             leave
             you
             to
             judge
             what
             
               small
               reason
            
             he
             had
             for
             his
             so
             
               great
               confidence
            
             .
          
           
             Cap.
             6.
             de
             loco
             Purgatorii
             ,
             He
             saith
             ,
             
               The
               Church
               hath
               not
               defined
               in
               what
               place
               Purgatory
               is
               ,
               for
               that
               the
               purgation
               of
               souls
               may
               be
               in
               many
               places
               ,
               and
               some
               are
               purged
               where
               they
               sinned
               :
            
             but
             after
             several
             other
             opinions
             he
             seems
             to
             like
             that
             best
             which
             placeth
             Purgatory
             in
             the
             bowels
             of
             the
             earth
             ,
             because
             of
             several
             eruptions
             of
             fire
             out
             of
             the
             earth
             ,
             in
             several
             parts
             of
             the
             world
             :
             Be
             it
             so
             ,
             if
             we
             must
             needs
             have
             a
             Purgatory
             ,
             that
             they
             may
             have
             the
             greatest
             share
             
               in
               it
            
             ,
             and
             terrour
             
               from
               it
            
             ,
             who
             were
             once
             the
             
               first
               inventers
            
             ,
             and
             now
             are
             the
             
               chiefest
               maintainers
            
             of
             it
             ,
             even
             the
             Italian
             Monks
             and
             Fryers
             ;
             for
             the
             most
             notorious
             eruptions
             of
             fire
             ,
             in
             these
             parts
             of
             the
             world
             ,
             are
             either
             in
             Italy
             ,
             as
             at
             Mount
             Vesuvius
             ,
             or
             not
             far
             from
             it
             ,
             as
             at
             Mount
             Aetna
             in
             Sicily
             .
          
           
             Cap.
             9.
             
             De
             tempore
             quo
             durat
             Purgatorium
             ;
             Of
             the
             time
             that
             Purgatory
             lasteth
             ,
             which
             is
             as
             uncertain
             as
             the
             place
             ;
             Quando
             ab
             hoc
             loco
             in
             coelum
             avolant
             res
             est
             incertissima
             ,
             
               How
               long
               the
               souls
               must
               stay
               in
               Purgatory
               before
               they
               can
               get
               to
            
             
             
               heaven
               ,
               is
               a
               matter
               of
               the
               greatest
               uncertainty
               .
            
          
           
             Cap.
             10.
             
             &
             11.
             
             Qualis
             sit
             purgatorii
             poena
             ;
             The
             
               quality
               of
               the
               Torment
            
             in
             Purgatory
             is
             as
             uncertain
             as
             either
             the
             time
             or
             place
             :
             De
             poenâ
             Purgatorii
             quaedam
             sunt
             certa
             ,
             quaedam
             dubia
             ;
             
               As
               concerning
               the
               punishment
               of
               Purgatory
               ,
               some
               things
               are
               certain
               ,
               some
               are
               doubtfull
               :
            
             Certa
             sunt
             Carentia
             visionis
             ,
             &
             poena
             sensus
             ,
             &
             poena
             ignis
             :
             
               T
               is
               certain
            
             (
             saith
             he
             )
             
               the
               souls
               in
               Purgatory
               are
               under
               the
               punishment
               of
            
             loss
             
               for
               want
               of
               the
               beatifical
               vision
               ,
               and
               are
               under
               the
               punishment
               of
            
             sense
             
               by
               torment
               of
               fire
            
             :
             Do
             they
             want
             the
             beatificall
             vision
             ?
             say
             then
             God
             hath
             thus
             sentenced
             them
             at
             their
             particular
             Judgement
             ,
             
               Depart
               from
               me
               ye
               cursed
            
             ,
             and
             let
             them
             hereafter
             be
             accounted
             not
             blessed
             but
             cursed
             souls
             ,
             not
             in
             a
             Communion
             
               with
               God
            
             ,
             but
             in
             a
             separation
             
               from
               him
            
             ;
             yet
             in
             saying
             so
             ,
             remember
             you
             bid
             your
             best
             Champion
             recall
             even
             the
             very
             subject
             of
             this
             whole
             Controversie
             (
             which
             indeed
             is
             the
             best
             ,
             if
             not
             the
             only
             way
             to
             end
             it
             )
             De
             Ecclesiâ
             quae
             est
             in
             Purgatorio
             ,
             
               of
               the
               Church
               which
               is
               in
               Purgatory
            
             ;
             for
             that
             cannot
             be
             a
             part
             of
             Gods
             Church
             ,
             which
             is
             in
             a
             separation
             from
             God
             :
             And
             sure
             I
             am
             your
             Cardinal
             
             is
             beholding
             to
             the
             latter
             part
             of
             this
             same
             sentence
             ,
             to
             prove
             that
             souls
             in
             Purgatory
             ,
             are
             under
             the
             
               punishment
               of
               sense
            
             by
             fire
             ;
             for
             he
             proveth
             it
             by
             these
             words
             ,
             Ite
             in
             ignem
             aeternum
             ,
             
               Go
               into
               everlasting
               fire
            
             ,
             (
             Mat.
             25.
             )
             And
             why
             not
             also
             prove
             their
             
               punishment
               of
               loss
            
             in
             the
             want
             of
             the
             beatifical
             vision
             ,
             from
             the
             first
             part
             of
             the
             same
             sentence
             ,
             
               Depart
               from
               me
               ye
               cursed
            
             ?
             For
             the
             same
             sentence
             denounceth
             the
             judgement
             of
             loss
             and
             of
             sense
             ;
             of
             loss
             in
             
               Depart
               from
               me
               ye
               cursed
            
             ;
             and
             of
             sense
             ,
             in
             
               Go
               into
               everlasting
               fire
            
             :
             And
             we
             may
             fancy
             the
             one
             to
             be
             Temporarie
             as
             well
             as
             the
             other
             ,
             and
             to
             belong
             to
             righteous
             souls
             as
             much
             as
             the
             other
             ;
             but
             surely
             the
             Text
             saith
             both
             are
             eternal
             ,
             and
             belong
             only
             to
             the
             cursed
             :
             And
             indeed
             t
             is
             a
             strange
             proof
             ,
             which
             brings
             Hell
             to
             prove
             Purgatory
             ;
             yet
             this
             is
             the
             best
             he
             can
             find
             in
             all
             the
             Scripture
             :
             For
             here
             he
             proves
             that
             material
             fire
             can
             punish
             immaterial
             souls
             ,
             because
             it
             was
             provided
             to
             punish
             the
             Devil
             and
             his
             Angels
             ,
             which
             are
             immaterial
             spirits
             :
             But
             still
             the
             proof
             concerneth
             only
             Hell
             fire
             ;
             so
             that
             in
             plain
             truth
             ,
             
               He
               alledgeth
               hell
               to
               prove
               Purgatory
               :
            
             All
             the
             doubt
             is
             ,
             
               how
               he
               can
               make
               it
               so
               :
            
             This
             proof
             is
             yet
             further
             enlarged
             in
             the
             next
             Chapter
             ,
             
             where
             he
             answers
             some
             chief
             doubts
             concerning
             Purgatory
             ,
             as
             ,
             whether
             it
             be
             a
             true
             real
             fire
             ,
             and
             how
             it
             can
             act
             upon
             separated
             souls
             ?
             and
             both
             are
             answered
             from
             these
             words
             ,
             
               Go
               ye
               cursed
               into
               everlasting
               fire
               :
            
             Ignem
             Purgatorii
             esse
             corporeum
             ,
             quia
             in
             Scripturis
             passim
             poena
             impiorum
             vocatur
             Ignis
             ;
             Et
             regula
             Theologorum
             est
             ,
             ut
             verba
             Scripturarum
             accipiantur
             propriè
             ,
             quando
             nihil
             absurdi
             sequitur
             :
             
               The
               fire
               of
               Purgatory
               is
               corporeal
               ;
               for
               commonly
               in
               the
               Scripture
               ,
               the
               punishment
               of
               the
               wicked
               is
               called
               fire
               ,
            
             (
             what
             is
             the
             punishment
             of
             the
             wicked
             to
             the
             righteous
             ?
             or
             must
             men
             turn
             wicked
             ,
             that
             they
             may
             go
             to
             Purgatory
             ?
             )
             
               and
               it
               is
               a
               rule
               of
               Divines
               ,
            
             That
             the
             
               words
               of
               Scripture
               are
               to
               be
               taken
               properly
               ,
               if
               there
               follow
               no
               absurdity
            
             ;
             and
             a
             little
             after
             ,
             Corpora
             damnatorum
             puniuntur
             igne
             ,
             Mat.
             25.
             
             Ite
             in
             ignem
             aeternum
             :
             est
             autem
             idem
             ignis
             corporum
             damnatorum
             &
             spirituum
             corpore
             vacantium
             ;
             nam
             ibidem
             dicitur
             ,
             qui
             paratus
             est
             diabolo
             &
             Angelis
             ejus
             :
             
               The
               bodies
               of
               the
               damned
               are
               punished
               with
               fire
               ,
            
             (
             Go
             into
             everlasting
             fire
             ,
             Mat.
             25.
             )
             
               but
               it
               is
               the
               same
               fire
               which
               punisheth
               their
               bodies
               ,
               and
               other
               souls
               or
               spirits
               without
               bodies
               ,
               as
               it
               is
               said
               ,
            
             Which
             is
             prepared
             
             for
             the
             Devil
             and
             his
             Angels
             .
          
           
             Pray
             Sir
             ,
             why
             should
             any
             Christian
             be
             taught
             to
             desire
             to
             go
             to
             that
             fire
             which
             was
             prepared
             
               for
               the
               Devil
               and
               his
               Angels
               ?
            
             and
             if
             he
             do
             once
             go
             thither
             ,
             how
             shall
             he
             ever
             return
             from
             thence
             ?
             And
             yet
             your
             Cardinal
             would
             have
             us
             believe
             Purgatory
             ,
             that
             we
             may
             have
             the
             happiness
             to
             go
             thither
             ;
             and
             saith
             ,
             if
             we
             do
             not
             ,
             we
             shall
             burn
             for
             ever
             in
             Hell-fire
             :
             A
             new
             Apostle
             sure
             ,
             he
             speaks
             not
             only
             so
             resolutely
             ,
             but
             likewise
             so
             authentically
             ,
             yet
             not
             dropt
             down
             (
             as
             the
             rest
             )
             from
             Mount
             Sion
             ,
             bùt
             from
             Mount
             Sina
             ,
             as
             we
             may
             guess
             by
             his
             
               Thunder
               and
               Lightning
            
             ,
             Seriously
             ,
             it
             is
             a
             sad
             thought
             for
             all
             good
             Christians
             ,
             that
             any
             Divine
             should
             (
             after
             Nadab
             and
             Abihu
             )
             dare
             offer
             
               strange
               fire
            
             ,
             for
             God
             is
             not
             well
             pleased
             with
             such
             an
             offering
             :
             But
             it
             is
             a
             joyful
             thought
             for
             us
             poor
             Protestants
             ,
             that
             this
             fire
             of
             Purgatory
             is
             not
             only
             a
             strange
             ,
             but
             also
             a
             false
             fire
             ;
             for
             so
             we
             are
             sure
             it
             cannot
             burn
             us
             :
             Else
             ,
             it
             seems
             ,
             after
             it
             hath
             been
             
               your
               Purgatory
            
             ,
             it
             should
             be
             
               our
               Hell
            
             ;
             However
             it
             is
             palpable
             ,
             That
             your
             Cardinals
             talk
             only
             is
             of
             Purgatory
             ,
             but
             his
             proof
             is
             of
             Hell
             ;
             Thus
             himself
             hath
             brought
             his
             certainties
             concerning
             Purgatory
             into
             
             doubts
             ,
             and
             his
             doubts
             into
             nothing
             :
             Nay
             in
             truth
             his
             last
             doubt
             in
             this
             11.
             
             Chapter
             is
             a
             meer
             nothing
             of
             it self
             ,
             An
             per
             se
             agant
             istae
             poenae
             ,
             
               Whether
               those
               pnnishments
               do
               act
               upon
               the
               souls
               by
               and
               of
               themselves
               ?
            
             For
             to
             think
             accidents
             can
             act
             of
             themselves
             ,
             is
             to
             think
             them
             substances
             ;
             and
             to
             think
             they
             can
             act
             upon
             immaterial
             souls
             ,
             is
             to
             think
             them
             above
             the
             best
             substances
             ;
             And
             to
             think
             they
             can
             act
             upon
             blessed
             souls
             ,
             is
             to
             think
             them
             above
             the
             substance
             of
             substances
             ,
             above
             God
             himself
             ;
             
               For
               the
               souls
               of
               the
               righteous
               are
               in
               the
               hand
               of
               God
               ,
               neither
               doth
               any
               grief
               hurt
               them
               ,
            
             Wisdom
             3.
             1.
             or
             rather
             ,
             and
             
               there
               shall
               no
               torment
               touch
               them
            
             ;
             The
             Latine
             translation
             Et
             non
             tanget
             illos
             tormentum
             mortis
             ;
             
               And
               the
               torment
               of
               death
               shall
               not
               touch
               them
               ,
            
             is
             too
             short
             by
             being
             too
             long
             ;
             hath
             
               taken
               from
            
             the
             Text
             by
             
               add
               ng
               to
            
             it
             ;
             for
             putting
             in
             mortis
             ,
             and
             saying
             
               the
               Torment
               of
               death
            
             shall
             not
             touch
             them
             ,
             seems
             to
             allow
             that
             
               Torment
               after
               death
            
             may
             touch
             them
             ;
             But
             the
             Greek
             Original
             is
             plain
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Et
             non
             tanget
             illos
             tormentum
             ,
             
               And
               no
               torment
               at
               all
               shall
               touch
               them
            
             ;
             sc.
             after
             once
             they
             may
             be
             truly
             said
             to
             be
             
               in
               the
               hands
               of
               God
            
             ,
             as
             resigned
             unto
             him
             ,
             according
             
             to
             that
             most
             comfortable
             Resignation
             sanctified
             unto
             us
             by
             the
             Spirit
             of
             God
             which
             made
             it
             ,
             and
             by
             the
             Son
             of
             God
             which
             used
             it
             ;
             In
             manus
             tuas
             commendo
             spiritum
             meum
             ;
             
               Into
               thy
               hands
               Lord
               I
               commend
               my
               spirit
            
             ;
             It
             was
             alwaies
             in
             thy
             hands
             ,
             
               by
               thy
               dominion
               and
               Tuition
            
             ;
             But
             now
             it
             is
             more
             peculiarly
             in
             thy
             hands
             ,
             
               by
               my
               own
               resignation
            
             ;
             The
             souls
             of
             the
             Righteous
             are
             alwaies
             in
             Gods
             hands
             as
             their
             Governor
             ,
             but
             more
             peculiarly
             at
             the
             hour
             of
             death
             as
             their
             Receiver
             and
             Possessor
             :
             For
             they
             no
             sooner
             go
             from
             their
             own
             bodies
             ,
             but
             they
             go
             into
             his
             hands
             ;
             and
             being
             there
             ,
             no
             grief
             can
             hurt
             them
             ,
             no
             more
             then
             it
             can
             hurt
             him
             ,
             or
             take
             them
             out
             of
             his
             hands
             :
             And
             sure
             we
             are
             ,
             he
             will
             not
             hurt
             them
             ,
             for
             he
             doth
             not
             receive
             them
             with
             
               one
               hand
            
             ,
             that
             he
             may
             torment
             them
             with
             the
             other
             ;
             so
             saith
             the
             voice
             from
             heaven
             ,
             (
             and
             it
             is
             both
             shame
             and
             sin
             for
             any
             voice
             from
             earth
             to
             say
             otherwise
             )
             
               Blessed
               are
               the
               dead
               which
               die
               in
               the
               Lord
               ;
               for
               they
               rest
               from
               their
               labours
               ,
               and
               their
               works
               do
               follow
               them
               ,
            
             Apoc.
             14.
             13.
             
             That
             is
             ,
             their
             good
             works
             ,
             to
             procure
             their
             reward
             ,
             not
             their
             evil
             works
             to
             procure
             their
             punishment
             (
             such
             as
             you
             teach
             to
             be
             in
             Purgatory
             )
             for
             that
             's
             not
             
             agreeable
             with
             their
             rest
             ,
             nor
             consistent
             with
             their
             blessedness
             :
             And
             I
             desire
             to
             know
             how
             he
             can
             say
             to
             God
             at
             his
             death
             ,
             
               Into
               thy
               hands
               I
               commend
               my
               spirit
               ,
            
             who
             believes
             the
             Torments
             of
             Purgatory
             ,
             by
             which
             ,
             (
             for
             ought
             you
             dare
             avow
             to
             the
             contrary
             )
             he
             may
             be
             in
             the
             hands
             of
             the
             Devil
             .
          
           
             Again
             ,
             Cap.
             12.
             
             Sciri
             non
             posse
             in
             hac
             vita
             ,
             quomodo
             ignis
             corporeus
             Animas
             urat
             :
             
               It
               cannot
               be
               known
               in
               this
               life
               how
               material
               fire
               can
               burn
               immaterial
               souls
            
             ;
             let
             me
             add
             ,
             much
             less
             how
             it
             can
             purge
             them
             ,
             or
             expiate
             the
             reliques
             of
             their
             sins
             ;
             for
             though
             we
             read
             that
             fire
             is
             an
             instrument
             of
             Gods
             Justice
             ,
             and
             so
             may
             punish
             immaterial
             spirits
             ;
             yet
             we
             do
             not
             read
             that
             it
             is
             an
             instrument
             of
             Gods
             Grace
             ;
             that
             it
             should
             purge
             or
             expiate
             them
             .
          
           
             Cap.
             13.
             
             An
             in
             purgatorio
             torquentur
             Animae
             à
             daemonibus
             :
             
               Whether
               or
               no
               in
               Purgatory
               the
               souls
               are
               tormented
               by
               the
               Devils
               ?
            
             Concerning
             which
             he
             answers
             ,
             Res
             est
             omnino
             incerta
             :
             
               It
               is
               a
               a
               thing
               altogether
               uncertain
            
             ;
             This
             is
             the
             second
             time
             he
             hath
             answered
             us
             with
             that
             very
             word
             ;
             so
             we
             see
             he
             could
             be
             confident
             ,
             where
             he
             could
             not
             be
             certain
             ;
             But
             in
             this
             case
             we
             have
             reason
             to
             believe
             him
             ;
             For
             there
             
             are
             divers
             several
             opinions
             concerning
             it
             ;
             so
             the
             doctrine
             is
             
               uncertain
               as
               to
               the
               Believers
            
             ;
             and
             not
             one
             of
             those
             opinions
             but
             hath
             an
             objection
             stronger
             then
             its
             proof
             ;
             so
             the
             doctrine
             is
             
               uncertain
               as
               to
               the
               belief
            
             ;
             For
             some
             say
             the
             souls
             in
             Purgatory
             are
             tormented
             by
             the
             good
             Angels
             ;
             but
             how
             come
             they
             from
             being
             their
             friends
             and
             Guardians
             ,
             to
             be
             their
             enemies
             and
             tormentors
             ?
             Others
             say
             ,
             That
             they
             are
             tormented
             by
             the
             Devils
             (
             and
             to
             this
             Bellarmine
             inclines
             ,
             because
             forsooth
             the
             pretended
             Revelations
             have
             avowed
             it
             )
             But
             how
             comes
             the
             Devil
             from
             being
             
               conquered
               by
               them
            
             whiles
             they
             were
             in
             the
             infirmities
             of
             the
             flesh
             ,
             to
             be
             a
             
               Conquerour
               over
               them
            
             when
             they
             are
             nothing
             but
             pure
             spirits
             ?
             Doth
             God
             say
             ,
             
               Resist
               the
               Devil
               and
               he
               will
               fly
               from
               you
               ,
            
             (
             James
             4.
             7.
             
             )
             and
             shall
             men
             say
             ,
             The
             Devil
             comes
             as
             a
             Conquerour
             upon
             them
             who
             have
             most
             resisted
             him
             ?
             Doth
             the
             Church
             pray
             That
             God
             would
             
               beat
               down
               Satan
               under
               our
               feet
            
             ;
             and
             have
             we
             no
             better
             benefit
             of
             that
             prayer
             ,
             Then
             that
             God
             should
             permit
             Satan
             to
             get
             up
             even
             over
             our
             Head
             ?
             Others
             say
             ,
             they
             are
             tormented
             by
             the
             fire
             ,
             meaning
             I
             suppose
             ,
             as
             it
             is
             directed
             and
             assisted
             by
             the
             hand
             of
             God
             ;
             But
             how
             
             comes
             God
             so
             low
             in
             their
             esteem
             as
             to
             do
             that
             ,
             which
             they
             do
             not
             think
             fit
             to
             be
             done
             by
             his
             meanest
             good
             Angel
             ?
             Why
             must
             that
             office
             of
             an
             Executioner
             become
             him
             ,
             which
             is
             unbecoming
             his
             most
             inferiour
             Minister
             ?
             Besides
             ,
             how
             can
             his
             Justice
             which
             hath
             been
             satisfied
             by
             Christ
             ,
             require
             a
             second
             satisfaction
             ?
             Or
             where
             hath
             God
             declared
             that
             he
             will
             allow
             his
             Justice
             to
             be
             thus
             satisfied
             ?
             We
             dare
             not
             deny
             ,
             That
             Gods
             Justice
             is
             fully
             satisfied
             in
             Christ
             for
             penitent
             Sinners
             ,
             because
             himself
             hath
             said
             ,
             
               This
               is
               my
               beloved
               Son
               in
               whom
               I
               am
               well
               pleased
               ,
            
             Mat.
             3.
             which
             were
             nothing
             to
             us
             ,
             if
             he
             were
             not
             well
             pleased
             with
             all
             that
             flie
             to
             Christ
             ,
             or
             rather
             that
             are
             in
             Christ
             ,
             for
             Christs
             sake
             ;
             yet
             sure
             not
             well
             pleased
             ,
             if
             his
             Justice
             be
             not
             fully
             satisfied
             ,
             since
             
               Justice
               first
               and
               then
               Charity
            
             ,
             is
             a
             rule
             not
             to
             be
             violated
             or
             broken
             on
             earth
             ,
             much
             less
             in
             heaven
             :
             Again
             ,
             our
             blessed
             Saviours
             fore-runner
             thus
             proclaimed
             concerning
             him
             ,
             
               Behold
               the
               Lamb
               of
               God
               which
               taketh
               away
               the
               sins
               of
               the
               world
               ,
            
             John
             1.
             29.
             
             If
             he
             hath
             taken
             them
             away
             ,
             they
             cannot
             be
             
               left
               behind
            
             ,
             either
             for
             our
             guilt
             or
             for
             our
             punishment
             ;
             since
             guilt
             is
             nothing
             else
             but
             an
             obligation
             to
             punishment
             ;
             for
             that
             were
             to
             say
             ,
             
             He
             hath
             taken
             them
             away
             ,
             so
             as
             to
             leave
             them
             behind
             ,
             for
             us
             to
             take
             them
             away
             ;
             which
             is
             in
             effect
             to
             deny
             him
             to
             be
             the
             
               Propitiation
               for
               our
               sins
            
             ,
             against
             the
             express
             word
             of
             God
             ,
             John
             2.
             2.
             and
             consequently
             not
             only
             against
             the
             benefits
             ,
             but
             also
             against
             the
             belief
             of
             our
             own
             souls
             :
             wherefore
             we
             dare
             not
             deny
             ,
             That
             Gods
             justice
             is
             fully
             satisfied
             in
             Christ
             ;
             and
             if
             we
             dare
             ,
             we
             shall
             not
             know
             where
             to
             find
             him
             any
             other
             satisfaction
             ;
             for
             he
             hath
             not
             allowed
             or
             appointed
             any
             other
             ;
             and
             sure
             no
             satisfaction
             can
             give
             him
             content
             ,
             but
             such
             as
             himself
             hath
             allowed
             and
             appointed
             :
             And
             indeed
             that
             is
             the
             only
             satisfaction
             which
             is
             adequate
             to
             his
             offended
             Justice
             ,
             the
             satisfaction
             made
             by
             his
             Son
             ,
             not
             by
             the
             sinner
             ,
             either
             in
             doing
             or
             in
             suffering
             ,
             because
             there
             is
             no
             proportion
             betwixt
             an
             
               infinite
               Justice
            
             ,
             and
             a
             
               finite
               satisfaction
            
             :
             This
             considered
             ,
             may
             I
             not
             be
             as
             gross
             an
             Ebionite
             or
             Cherinthian
             ,
             by
             saying
             there
             is
             a
             necessity
             of
             
               penal
               satisfaction
            
             ,
             as
             if
             I
             say
             ,
             there
             is
             a
             necessity
             of
             
               legal
               observations
            
             for
             the
             expiation
             of
             sin
             ?
             do
             not
             both
             alike
             diminish
             and
             disparage
             the
             efficacy
             of
             Christs
             death
             ?
             Or
             may
             I
             think
             that
             the
             Church
             of
             Christ
             by
             using
             the
             power
             of
             the
             Keyes
             in
             retaining
             sins
             ,
             intends
             
             to
             retain
             where
             Christ
             remits
             ,
             to
             wi●…
             ,
             in
             the
             true
             Penitent
             ,
             to
             the
             undervaluing
             of
             Christs
             merit
             in
             purchasing
             remission
             of
             sins
             ,
             and
             Gods
             free
             grace
             and
             mercy
             in
             granting
             it
             ,
             and
             Gods
             holy
             Spirit
             in
             testifying
             it
             :
             Therefore
             I
             must
             let
             the
             satisfaction
             enjoyned
             by
             the
             Church
             ,
             die
             with
             the
             Penitent
             ,
             and
             not
             be
             required
             of
             him
             after
             death
             ,
             unless
             I
             will
             suppose
             the
             Church
             both
             able
             and
             willing
             to
             bind
             where
             Christ
             hath
             loosed
             ;
             For
             if
             Christ
             loose
             not
             the
             sinner
             here
             ,
             I
             do
             not
             find
             upon
             what
             grounds
             to
             believe
             That
             he
             will
             loose
             him
             hereafter
             :
             So
             that
             we
             see
             if
             satisfaction
             is
             to
             be
             made
             by
             the
             sinner
             ,
             All
             must
             go
             to
             Purgatory
             ,
             and
             for
             ought
             we
             can
             prove
             ,
             tarry
             there
             eternally
             .
             And
             so
             Purgatory
             will
             in
             truth
             be
             Hell.
             If
             satisfaction
             hath
             been
             made
             by
             Christ
             ,
             then
             none
             at
             all
             can
             justly
             go
             thither
             :
             And
             so
             Purgatory
             will
             in
             truth
             be
             Nothing
             ;
             certain
             it
             is
             ,
             no
             other
             satisfaction
             was
             given
             for
             all
             the
             offences
             of
             the
             good
             Thief
             ,
             though
             he
             were
             not
             a
             Penitent
             till
             the
             hour
             of
             his
             death
             ;
             and
             with
             what
             colour
             of
             Truth
             can
             any
             Divine
             teach
             that
             God
             will
             not
             take
             this
             satisfaction
             (
             and
             this
             alone
             )
             for
             all
             other
             Penitents
             ?
             And
             yet
             this
             (
             in
             Bellarmines
             acount
             )
             is
             one
             
             of
             the
             two
             supporters
             of
             Purgatory
             ;
             the
             other
             is
             
               Venial
               sins
            
             ,
             which
             may
             also
             be
             shaken
             in
             good
             time
             .
          
           
             In
             a
             word
             ,
             The
             Place
             ,
             the
             Time
             ,
             the
             Quality
             of
             Torment
             ,
             the
             
               manner
               of
               tormenting
            
             ,
             the
             Tormentor
             ,
             and
             the
             
               cause
               or
               end
            
             for
             which
             souls
             are
             said
             to
             be
             tormented
             in
             Purgatory
             are
             all
             uncertain
             ;
             and
             how
             can
             the
             torment
             it self
             be
             taken
             for
             a
             certainty
             ?
             For
             it
             is
             not
             any
             mans
             confidence
             can
             make
             that
             certain
             ,
             which
             is
             invested
             with
             so
             many
             intrinsecal
             doubts
             and
             ambiguities
             ,
             nor
             any
             mans
             arguments
             can
             make
             that
             credible
             ,
             which
             is
             not
             certain
             :
             But
             besides
             the
             uncertainty
             w●…
             meet
             with
             in
             this
             temporary
             Torment●…
             which
             will
             not
             suffer
             us
             to
             believe
             it
             ,
             w●…
             find
             it
             casts
             an
             uncertainty
             upon
             that
             
               eternal
               Torment
            
             which
             we
             confess
             our
             selve●…
             bound
             to
             believe
             :
             For
             as
             you
             rightly
             say●…
             
               Nothing
               is
               more
               certain
               amongst
               Christia●…
               then
               what
               is
            
             de
             fide
             ,
             
               of
               Divine
               Faith
            
             :
             So
             crave
             leave
             to
             inferr
             from
             that
             sayin●…
             Nothing
             is
             to
             be
             affirmed
             
               de
               fide
            
             ,
             of
             divi●…
             faith
             among
             Christians
             ,
             which
             is
             not
             ce●…tain
             ,
             unless
             we
             will
             labour
             to
             overthro●…
             the
             Certainty
             of
             the
             Christian
             faith
             ;
             F●…
             to
             require
             men
             to
             believe
             an
             uncertai●…
             equally
             with
             a
             certainty
             ,
             is
             to
             invite
             the●…
             
             to
             disbelieve
             a
             certainty
             ,
             since
             it
             is
             not
             possible
             they
             should
             have
             one
             and
             the
             same
             Divine
             Faith
             for
             uncertainties
             and
             for
             certainties
             :
             And
             therefore
             to
             teach
             men
             
               to
               believe
               Purgatory
            
             which
             is
             uncertain
             ,
             is
             the
             ready
             way
             to
             make
             them
             
               not
               believe
               Hell
            
             ,
             which
             is
             most
             certain
             .
          
           
             Nor
             is
             it
             to
             be
             wondered
             ,
             That
             Bellarmines
             certainties
             concerning
             this
             doctrine
             should
             be
             so
             much
             enfeebled
             by
             his
             own
             uncertainties
             concerning
             the
             same
             ,
             no
             more
             then
             it
             is
             to
             be
             wondered
             that
             the
             certainty
             of
             our
             Christian
             saith
             should
             depend
             ,
             not
             upon
             the
             wit
             of
             man
             ,
             but
             upon
             the
             word
             of
             God.
             
          
           
             7.
             
             For
             this
             doctrine
             of
             Purgatory
             is
             so
             far
             from
             being
             taught
             in
             the
             Word
             of
             God
             ,
             that
             if
             you
             should
             ask
             those
             Disciples
             who
             have
             been
             most
             and
             best
             instructed
             in
             the
             Word
             ,
             
               Have
               ye
               received
               the
               doctrine
               of
               Purgatory
               since
               ye
               believed
               ?
            
             They
             must
             answer
             you
             ,
             
               We
               have
               not
               so
               much
               as
               heard
               whether
               there
               be
               any
               Purgatory
            
             ;
             and
             yet
             the
             same
             men
             will
             plainly
             tell
             you
             ,
             
               They
               have
               heard
               there
               is
               an
               holy
               Ghost
               and
               have
               received
               him
            
             ;
             though
             your
             over-bold
             Peltanus
             would
             perswade
             the
             world
             ,
             That
             
               Purgatory
               is
               as
               expresly
               taught
            
             
             
               in
               the
               holy
               Scriptures
               ,
               as
               the
               Unity
               of
               God
               ,
            
             and
             yet
             that
             is
             a
             little
             more
             expresly
             taught
             then
             the
             Deity
             of
             the
             Holy
             Ghost
             ,
             though
             (
             blessed
             be
             God
             )
             the
             Scripture
             is
             very
             express
             in
             both
             these
             Doctrines
             :
             But
             in
             the
             whole
             Book
             of
             God
             there
             is
             neither
             in
             words
             nor
             in
             sense
             ,
             neither
             explicitly
             nor
             implicitly
             any
             such
             thing
             as
             your
             Purgatory
             ,
             which
             we
             cannot
             say
             concerning
             any
             Article
             of
             the
             Christian
             Faith
             ,
             That
             the
             thing
             we
             are
             bound
             to
             believe
             is
             not
             so
             much
             as
             really
             or
             virtually
             named
             in
             all
             the
             Holy
             Bible
             :
             For
             
               an
               sit
            
             is
             as
             truly
             a
             precognition
             in
             the
             object
             of
             faith
             ,
             as
             in
             the
             subject
             of
             any
             question
             ,
             by
             that
             Rule
             of
             the
             Apostle
             ,
             (
             if
             reason
             will
             not
             serve
             )
             
               How
               shall
               they
               believe
               in
               him
               of
               whom
               they
               have
               not
               heard
               ,
               and
               how
               shall
               they
               hear
               without
               a
               Preacher
               ?
            
             Rom.
             10.
             14.
             
             We
             cannot
             believe
             what
             we
             have
             heard
             ,
             we
             cannot
             hear
             any
             supernatural
             truth
             ,
             unless
             God
             preach
             it
             ;
             and
             if
             he
             hath
             been
             the
             Preacher
             ,
             we
             may
             find
             the
             doctrine
             in
             his
             written
             Word
             ;
             which
             the
             most
             zealous
             defenders
             of
             this
             your
             doctrine
             ,
             durst
             not
             assert
             in
             former
             times
             :
             For
             a
             very
             eminent
             Schoolman
             of
             our
             own
             Cou●…rey
             ,
             
               (
               Iohannis
               Bach●…nus
            
             ,
             lib.
             4.
             dist
             .
             45.
             qu●…unica
             )
             answers
             all
             the
             
             Texts
             that
             were
             in
             his
             daies
             commonly
             alledged
             out
             of
             the
             Bible
             to
             prove
             Purgatory
             ,
             which
             were
             then
             but
             three
             ,
             though
             since
             they
             have
             swelled
             into
             a
             far
             greater
             number
             .
          
           
             The
             first
             Text
             was
             that
             of
             2
             Mac.
             12.
             
             To
             which
             his
             answer
             is
             ,
             Libri
             Macchabaeorum
             non
             sunt
             de
             Canone
             Bibliae
             ,
             ut
             dicit
             Hieronymus
             ;
             
               The
               Books
               of
               the
            
             Macchabees
             
               are
               not
               of
               the
               Canon
               of
               the
               Bible
               ,
            
             as
             saith
             Saint
             Hierom
             :
             Nor
             doth
             your
             Cardinals
             new
             subtilty
             invalidate
             this
             answer
             ,
             Dico
             librum
             Maccha
             .
             non
             esse
             Canonicum
             apud
             Judaeos
             ,
             sed
             apud
             Christianos
             esse
             ,
             
               I
               say
               the
               Books
               of
               the
            
             Macchabees
             
               were
               not
               Canonical
               among
               the
               Jews
               ,
               but
               they
               are
               among
               the
               Christians
            
             ;
             For
             the
             Christian
             Church
             had
             the
             Canon
             of
             the
             Old
             Testament
             from
             the
             Church
             of
             the
             Jews
             ,
             who
             not
             daring
             to
             make
             themselves
             a
             Canon
             ,
             took
             that
             which
             God
             gave
             them
             ,
             and
             therefore
             left
             out
             the
             Macchabees
             ,
             because
             they
             were
             not
             in
             the
             Ark
             ,
             that
             is
             to
             say
             ,
             not
             in
             that
             Canon
             which
             God
             had
             given
             them
             :
             Nor
             hath
             God
             given
             the
             Christian
             Church
             power
             and
             authority
             to
             make
             that
             or
             any
             other
             Book
             Canonical
             ,
             which
             himself
             hath
             not
             made
             so
             ;
             for
             the
             Text
             is
             plain
             which
             saith
             ,
             
               To
               them
               were
            
             
             
               committed
               the
               Oracles
               of
               God
            
             ,
             Rom.
             3.
             2.
             
             Which
             words
             only
             shew
             a
             
               Trust
               of
               keeping
            
             ,
             not
             a
             
               power
               of
               making
            
             the
             Oracles
             of
             God
             ,
             either
             in
             Jew
             or
             Christian.
             
          
           
             The
             second
             Text
             then
             alledged
             to
             prove
             Purgatory
             ,
             was
             that
             of
             1
             Cor.
             3.
             
             To
             which
             his
             answer
             is
             ,
             That
             the
             Apostle
             there
             speaketh
             of
             that
             fire
             which
             shall
             burn
             the
             world
             at
             the
             day
             of
             Judgement
             ;
             therefore
             that
             place
             will
             not
             prove
             such
             a
             a
             purging
             by
             fire
             as
             the
             Doctors
             suppose
             ,
             before
             the
             day
             of
             Judgement
             ;
             Benè
             probatur
             Purgatio
             ista
             conflagrationis
             in
             die
             judicii
             ,
             non
             ista
             purgatio
             quam
             Doctores
             ponunt
             ante
             diem
             judicii
             :
             Mark
             his
             words
             ,
             He
             saith
             the
             Doctors
             ,
             not
             the
             Apostles
             ,
             had
             been
             the
             Teachers
             of
             Purgatory
             .
             Yet
             this
             is
             the
             Text
             your
             Cardinal
             most
             magnifies
             ,
             (
             lib.
             1.
             cap.
             5.
             )
             as
             fittest
             to
             prove
             both
             this
             fire
             and
             its
             fewel
             ,
             both
             Purgatory
             and
             Venial
             sins
             ,
             though
             a
             very
             learned
             interpreter
             of
             his
             own
             Church
             Erasmus
             had
             avowed
             before
             ,
             that
             it
             was
             not
             sufficient
             to
             prove
             it
             either
             ;
             and
             in
             truth
             in
             that
             himself
             hath
             confessed
             it
             to
             be
             one
             of
             the
             hardest
             Texts
             of
             all
             the
             Scripture
             ,
             (
             unum
             ex
             difficillimis
             )
             he
             hath
             in
             effect
             discredited
             his
             own
             proof
             ;
             For
             no
             Divine
             may
             laudably
             take
             that
             Text
             to
             
             prove
             an
             Article
             of
             Faith
             ,
             whose
             obscurity
             is
             fitter
             to
             shew
             men
             their
             ignorance
             ,
             then
             to
             remedy
             it
             :
             For
             God
             doth
             not
             oblige
             any
             man
             to
             an
             impossibility
             to
             believe
             that
             which
             he
             cannot
             know
             ,
             or
             to
             know
             that
             which
             he
             cannot
             understand
             ;
             and
             therefore
             to
             say
             the
             place
             is
             very
             obscure
             ,
             and
             yet
             to
             ground
             an
             Article
             of
             Faith
             upon
             it
             ,
             is
             in
             effect
             to
             say
             ,
             There
             ought
             to
             be
             a
             belief
             where
             there
             is
             not
             an
             understanding
             ;
             or
             there
             ought
             to
             be
             an
             understanding
             where
             the
             thing
             is
             not
             to
             be
             understood
             :
             For
             sure
             God
             is
             not
             defective
             in
             necessaries
             ;
             and
             therefore
             if
             this
             doctrine
             had
             been
             necessary
             to
             salvation
             ,
             he
             would
             not
             have
             delivered
             it
             so
             obscurely
             ,
             as
             to
             leave
             the
             unlearned
             under
             a
             most
             irremediable
             ignorance
             ,
             which
             is
             inconsistent
             with
             the
             knowledge
             of
             Faith
             ;
             nor
             the
             learned
             under
             most
             inextricable
             doubts
             and
             perplexities
             ,
             which
             are
             incompetible
             with
             the
             assent
             of
             Faith
             :
             So
             that
             this
             text
             makes
             no
             more
             for
             the
             belief
             of
             Purgatory
             ,
             then
             the
             former
             .
          
           
             The
             third
             and
             last
             Text
             then
             alledged
             to
             prove
             Purgatory
             ,
             was
             that
             of
             Mat.
             12.
             to
             which
             the
             forenamed
             Author
             answers
             ,
             Non
             sequitur
             ,
             non
             remittitur
             hic
             neque
             in
             futuro
             ,
             ergo
             utrobique
             est
             remissio
             ,
             Quia
             
             ex
             negativis
             nihil
             sequitur
             ,
             sed
             tantum
             dicitur
             ad
             majorem
             gravitatem
             peccati
             blasphemiae
             :
             
               It
               follow●…
               not
               ,
               because
               it
               is
               said
               ,
               It
               shall
               not
               be
               forgiven
               him
               neither
               in
               this
               world
               ,
               nor
               in
               the
               world
               to
               come
               ,
               that
               forgiveness
               may
               be
               had
               both
               here
               and
               there
               ;
               for
               nothing
               can
               follow
               from
               meer
               negatives
               ;
               But
               this
               is
               only
               spoken
               by
               way
               of
               aggravation
               against
               the
               sin
               of
               blasphemy
               .
            
             Thus
             that
             judicious
             man
             answers
             this
             Text
             ,
             and
             I
             think
             you
             can
             scarce
             shew
             any
             of
             your
             writers
             that
             have
             exceqted
             against
             his
             answers
             :
             But
             the
             very
             same
             answers
             in
             
               Peter
               Martyrs
            
             mouth
             much
             displease
             your
             Cardinal
             ,
             (
             lib.
             1.
             cap.
             4.
             )
             For
             first
             he
             excepts
             against
             that
             part
             of
             it
             ,
             That
             
               the
               words
               were
               spoken
               by
               way
               of
               aggravation
               ,
            
             and
             tells
             us
             ,
             That
             by
             the
             same
             reason
             we
             may
             deny
             Hell
             it self
             ;
             and
             say
             those
             other
             words
             ,
             
               [
               Go
               ye
               cursed
               into
               everlasting
               fire
               ]
            
             were
             spoken
             only
             by
             way
             of
             aggravation
             :
             Pray
             let
             another
             add
             after
             him
             ,
             that
             we
             may
             as
             well
             deny
             heaven
             too
             ,
             and
             say
             that
             those
             words
             in
             the
             Creed
             ,
             
               I
               believe
               the
               life
               everlasting
            
             ,
             were
             spoken
             only
             by
             way
             of
             aggravation
             ,
             that
             so
             if
             we
             will
             not
             have
             a
             Purgatory
             ,
             we
             may
             not
             have
             an
             Heaven
             ,
             as
             well
             as
             not
             have
             an
             Hell
             in
             our
             Creed
             :
             But
             if
             you
             think
             this
             in
             forme
             too
             irreligious
             ,
             
             pray
             think
             the
             other
             so
             too
             ,
             which
             caused
             it
             ,
             and
             you
             will
             not
             approve
             your
             Cardinal
             as
             the
             only
             Master
             of
             Gods
             Israel
             ,
             who
             is
             so
             ready
             to
             teach
             men
             to
             turn
             Atheists
             ,
             if
             they
             will
             not
             turn
             Papists
             .
             For
             all
             the
             Christian
             Churches
             many
             years
             
               before
               us
            
             ,
             and
             most
             Christian
             Churches
             at
             this
             day
             
               with
               us
            
             ,
             have
             no
             belief
             of
             your
             Purgatory
             ,
             and
             yet
             firmly
             believe
             both
             Heaven
             and
             Hell
             ;
             For
             both
             are
             alike
             contained
             in
             the
             same
             Article
             ,
             to
             wit
             ,
             the
             life
             everlasting
             ,
             which
             teacheth
             us
             to
             believe
             this
             Truth
             ,
             
               [
               They
               that
               have
               done
               good
               shall
               go
               into
               life
               everlasting
               ,
               and
               they
               that
               have
               done
               evil
               shall
               go
               into
               everlasting
               fire
               ]
            
             But
             we
             have
             no
             third
             state
             of
             those
             who
             have
             neither
             done
             good
             nor
             evil
             ,
             but
             partly
             good
             ,
             and
             partly
             evil
             ;
             Good
             by
             avoiding
             mortal
             sins
             ,
             or
             repenting
             of
             them
             ;
             but
             evil
             by
             committing
             venial
             sins
             ,
             and
             not
             repenting
             of
             them
             :
             Or
             good
             by
             repenting
             ,
             but
             evil
             by
             not
             satisfying
             :
             And
             we
             have
             no
             third
             place
             for
             this
             third
             state
             of
             men
             to
             go
             into
             ,
             a
             place
             in
             which
             is
             neither
             everlasting
             life
             by
             it self
             ,
             nor
             everlasting
             fire
             by
             it self
             ;
             but
             a
             strange
             kind
             of
             medly
             ,
             which
             is
             made
             up
             partly
             of
             life
             ,
             and
             partly
             of
             fire
             ,
             only
             the
             life
             of
             it
             is
             everlasting
             ,
             but
             the
             fire
             of
             it
             is
             temporary
             ,
             not
             
             everlasting
             ;
             so
             yon
             see
             we
             may
             very
             well
             deny
             Purgatory
             ,
             and
             yet
             not
             so
             much
             as
             doubt
             of
             Hell
             ,
             because
             that
             very
             Article
             which
             teacheth
             us
             to
             believe
             
               everlasting
               fire
            
             ,
             teacheth
             us
             not
             to
             believe
             
               temporary
               fire
            
             .
          
           
             But
             your
             Cardinal
             hath
             another
             exception
             against
             this
             exposition
             ;
             Exaggeratio
             non
             debet
             esse
             inepta
             ,
             qualis
             est
             quum
             fit
             partitio
             ,
             &
             uni
             membro
             nihil
             respondet
             .
             
               An
               exaggeration
               ought
               not
               to
               be
               improper
               and
               unfit
               ,
               as
               that
               is
               which
               makes
               a
               Partition
               ,
               and
               leaves
               nothing
               to
               answer
               one
               member
               of
               it
               .
            
             Pray
             Sir
             who
             can
             imagine
             ,
             That
             Negatives
             are
             capable
             of
             a
             Partition
             ,
             any
             more
             then
             meer
             
               non
               entities
            
             ,
             and
             therefore
             an
             exaggeration
             grounded
             upon
             negatives
             ,
             may
             not
             be
             supposed
             to
             make
             a
             partition
             ,
             because
             a
             
               non
               entity
            
             cannot
             be
             supposed
             to
             have
             any
             parts
             or
             members
             :
             As
             if
             I
             should
             say
             of
             a
             confirmed
             Christian
             ,
             He
             is
             not
             to
             be
             made
             a
             Papist
             or
             a
             Turk
             ,
             what
             partition
             is
             here
             of
             Christians
             into
             Papists
             and
             Turks
             ?
          
           
             8.
             
             Secondly
             he
             excepts
             against
             that
             answer
             ,
             Nothing
             can
             follow
             from
             meer
             Negatives
             ;
             As
             Philip
             King
             of
             Spain
             is
             not
             King
             of
             Venice
             ,
             therefore
             some
             other
             man
             is
             King
             of
             Venice
             ;
             it
             follows
             not
             ,
             saith
             Peter
             
             Martyr
             ,
             by
             good
             Logick
             ,
             because
             it
             is
             grounded
             upon
             a
             negative
             :
             So
             here
             ,
             
               It
               shall
               not
               be
               forgiven
               him
               neither
               in
               this
               world
               ,
               nor
               in
               the
               world
               to
               come
            
             ;
             it
             follows
             not
             ,
             There
             shall
             be
             forgiveness
             in
             the
             world
             to
             come
             :
             The
             Cardinal
             excepts
             ,
             saying
             ,
             
               It
               follows
               not
               according
               to
               the
               rules
               of
               Logick
               ,
               but
               it
               follows
               according
               to
               the
               Rules
               of
               Prudence
               ,
               because
               otherwise
               we
               should
               suppose
               our
               Saviour
               had
               spoken
               most
               unfitly
               or
               improperly
            
             ;
             nay
             (
             in
             plain
             terms
             )
             
               most
               foelishly
            
             :
             Respondeo
             non
             sequi
             secundum
             regulas
             Dialecticorum
             ,
             id
             quod
             inferimus
             ex
             verbis
             Domini
             ,
             sed
             tamen
             sequi
             secundum
             regulam
             Prudentiae
             ,
             quia
             alioqui
             faceremus
             Dominum
             ineptissimè
             loquutum
             .
             An
             horrid
             blasphemy
             to
             say
             the
             eternal
             Word
             spake
             impertinently
             ,
             or
             Wisdom
             it self
             spake
             foolishly
             ,
             unless
             we
             may
             set
             up
             a
             false
             consequence
             to
             make
             his
             words
             good
             .
          
           
             Is
             not
             this
             contrary
             to
             the
             wise
             mans
             advice
             ,
             Ne
             dixeris
             quia
             ipse
             me
             implanavit
             ;
             
               Say
               not
               thou
               He
               hath
               caused
               me
               err
               ,
               for
               he
               hath
               no
               need
               of
               the
               sinfull
               man
               ,
            
             Eccl.
             15.
             12.
             
             Let
             an
             insolent
             Dogmatist
             say
             what
             he
             pleaseth
             ;
             but
             a
             conscientious
             Divine
             must
             say
             ,
             
               God
               needs
               not
               my
               Lye
               to
               maintain
               his
               Truth
               ,
               no
               more
               then
               he
               needs
               m●…
            
             
             
               sin
               to
               maintain
               his
               righteousness
            
             :
             For
             a
             consequence
             without
             the
             Rules
             of
             Logick
             is
             a
             Lye
             ,
             since
             it
             is
             a
             conclusion
             without
             premises
             ,
             an
             effect
             without
             a
             cause
             ,
             or
             a
             Consequent
             without
             an
             Antecedent
             ,
             that
             is
             a
             meer
             nothing
             ,
             but
             pretending
             to
             be
             somthing
             it
             is
             no
             longer
             a
             meer
             nothing
             ;
             for
             it
             is
             a
             Lye
             ,
             which
             is
             worse
             then
             nothing
             .
             I
             say
             ,
             A
             Consequence
             without
             the
             rules
             of
             Logick
             ,
             is
             a
             Lye
             ,
             and
             I
             am
             forced
             to
             say
             it
             as
             a
             Christian
             Divine
             ,
             That
             I
             may
             not
             betray
             the
             Truth
             of
             Christ
             ,
             nor
             bely
             the
             Church
             of
             Christ
             :
             For
             how
             many
             Truths
             doth
             the
             Church
             of
             Christ
             teach
             me
             to
             believe
             ,
             which
             are
             Divine
             Truths
             only
             as
             they
             are
             Logical
             Consequences
             ,
             whereas
             it
             is
             palpable
             ,
             A
             Logical
             Consequence
             cannot
             be
             a
             Truth
             ,
             but
             an
             Unlogical
             Consequence
             must
             be
             a
             Lye.
             I
             will
             instance
             but
             in
             one
             ;
             The
             Monothelite
             who
             said
             Christ
             had
             but
             one
             will
             ,
             is
             condemned
             for
             an
             Heretick
             by
             the
             sixt
             general
             Council
             ;
             and
             yet
             it
             is
             only
             a
             Logical
             Consequence
             ,
             That
             Christ
             had
             two
             wills
             ,
             from
             this
             Antecedent
             ,
             That
             two
             compleat
             rational
             Natures
             must
             have
             two
             wills
             ;
             Whence
             cometh
             this
             Syllogism
             ,
             Two
             compleat
             rational
             Natures
             must
             have
             two
             wills
             :
             Christ
             had
             two
             compleat
             rational
             Natures
             ,
             
               (
               sc.
            
             the
             
             nature
             of
             God
             ,
             and
             the
             nature
             of
             man
             )
             Therefore
             Christ
             had
             two
             wills
             :
             Here
             is
             a
             Truth
             inferred
             by
             Logical
             Consequence
             ,
             which
             hath
             a
             Being
             in
             it self
             ,
             and
             chargeth
             them
             for
             Hereticks
             who
             deny
             it
             ,
             because
             it
             is
             a
             Divine
             Truth
             ;
             whereas
             such
             inferences
             as
             are
             only
             from
             Prudential
             not
             Logical
             Consequences
             ,
             have
             no
             being
             save
             in
             the
             fancy
             of
             him
             that
             makes
             them
             ,
             and
             therefore
             Charges
             all
             with
             Heresie
             that
             believe
             them
             ,
             because
             they
             are
             not
             
               Divine
               Truths
            
             ,
             but
             only
             
               humane
               imaginations
            
             :
             For
             it
             is
             an
             heresie
             to
             believe
             that
             for
             a
             divine
             Truth
             ,
             which
             God
             hath
             not
             taught
             in
             his
             Word
             ,
             neither
             explicitly
             nor
             implicitly
             ,
             neither
             as
             a
             doctrine
             ,
             nor
             as
             a
             deduction
             ;
             neither
             as
             a
             
               Theological
               Principle
            
             ,
             nor
             as
             a
             
               Logical
               Conclusion
            
             ;
             For
             such
             a
             belief
             doth
             not
             only
             set
             up
             Fancy
             ,
             or
             rather
             Falsity
             instead
             of
             Truth
             ,
             or
             man
             instead
             of
             God
             for
             the
             author
             of
             our
             Faith
             ,
             but
             it
             also
             disbelieveth
             that
             Truth
             ,
             whereof
             God
             is
             the
             undoubted
             Author
             :
             For
             he
             which
             believeth
             that
             which
             God
             hath
             not
             taught
             concerning
             any
             Truth
             must
             needs
             in
             some
             respect
             not
             believe
             that
             which
             God
             hath
             taught
             concerning
             the
             same
             Truth
             ;
             as
             in
             this
             particular
             case
             
               concerning
               the
               remission
               of
               sins
            
             ,
             He
             that
             believeth
             
             remissionn
             of
             sins
             in
             the
             next
             world
             which
             God
             hath
             not
             taught
             ,
             must
             needs
             not
             fully
             believe
             remission
             of
             sins
             in
             this
             world
             ,
             which
             God
             hath
             taught
             :
             For
             what
             sins
             are
             left
             to
             be
             remitted
             there
             ,
             cannot
             be
             remitted
             here
             ;
             so
             I
             must
             not
             believe
             remission
             of
             all
             sins
             here
             (
             though
             upon
             never
             so
             earnest
             a
             repentance
             ,
             never
             so
             true
             a
             faith
             )
             that
             I
             may
             believe
             the
             remission
             of
             some
             sins
             hereafter
             :
             So
             dangerous
             a
             thing
             is
             it
             for
             any
             Divine
             to
             set
             up
             
               rules
               of
               prudence
            
             ,
             (
             rather
             of
             imprudence
             )
             instead
             of
             
               rules
               of
               Logick
            
             ,
             that
             is
             to
             say
             ,
             
               Phantastical
               additions
            
             ,
             instead
             of
             
               rational
               deductions
            
             ;
             even
             as
             dangerous
             as
             to
             teach
             men
             to
             believe
             a
             Lye
             ,
             instead
             of
             believing
             Truth
             ;
             For
             what
             is
             inferred
             from
             any
             Text
             of
             Scripture
             by
             Logical
             consequence
             ,
             is
             a
             Theological
             conclusion
             ,
             and
             may
             not
             be
             disbelieved
             without
             an
             affront
             to
             God
             the
             Author
             of
             Logick
             ,
             that
             is
             ,
             of
             Reason
             ;
             But
             what
             is
             inferred
             without
             Logick
             ,
             is
             not
             a
             Theological
             conclusion
             ,
             but
             a
             Phantastical
             Addition
             ,
             and
             may
             not
             be
             received
             by
             us
             either
             
               as
               Christians
            
             ,
             because
             it
             comes
             not
             from
             God
             ;
             nor
             
               as
               men
            
             ,
             because
             it
             comes
             not
             by
             Reason
             :
             And
             I
             think
             such
             a
             conclusion
             is
             that
             of
             the
             same
             Cardinals
             ,
             (
             lib.
             3.
             de
             euch
             .
             c.
             7.
             )
             
             Per
             divinam
             Potentiam
             posse
             ab
             homine
             tolli
             facultatem
             intelligendi
             ,
             interim
             ut
             maneat
             Homo
             ;
             
               That
               by
               Gods
               Almighty
               power
               may
               be
               taken
               from
               a
               man
               the
               faculty
               of
               understanding
               ,
               and
               he
               may
               still
               remain
               a
               man
               :
            
             A
             Consequence
             doubtless
             from
             the
             first
             Article
             of
             our
             belief
             (
             I
             believe
             in
             God
             the
             Father
             Almighty
             )
             but
             inferred
             only
             by
             the
             Rules
             of
             this
             new
             prudence
             ,
             not
             by
             the
             Rules
             of
             old
             sound
             Logick
             ,
             and
             therefore
             to
             be
             looked
             upon
             as
             a
             meer
             fiction
             ;
             for
             it
             supposeth
             an
             Impotency
             in
             Omnipotency
             ,
             as
             if
             God
             could
             deny
             himself
             ,
             working
             contradiction
             ,
             and
             making
             a
             man
             not
             a
             man
             ,
             a
             reasonable
             creature
             not
             a
             reasonable
             creature
             at
             the
             same
             time
             and
             in
             the
             same
             respect
             :
             But
             however
             this
             Consequence
             hath
             found
             us
             out
             a
             man
             fit
             to
             believe
             other
             such
             like
             Consequences
             ;
             For
             such
             Consequences
             are
             clearly
             without
             Reason
             ,
             and
             therefore
             the
             man
             that
             can
             believe
             them
             ,
             had
             need
             be
             a
             man
             without
             Reason
             .
          
           
             9.
             
             But
             it
             is
             high
             time
             to
             leave
             your
             Cardinal
             (
             whom
             yet
             I
             had
             not
             traced
             so
             far
             ,
             had
             it
             not
             been
             to
             follow
             your
             footsteps
             )
             and
             since
             our
             Countrey-man
             could
             not
             ,
             his
             own
             Countrey-man
             shall
             stop
             his
             mouth
             :
             For
             Saint
             Thomas
             of
             
             Aquine
             as
             good
             an
             Italian
             as
             himself
             ,
             and
             a
             far
             better
             Divine
             ,
             seeth
             here
             no
             remission
             of
             sins
             in
             the
             next
             world
             ,
             but
             proveth
             the
             contrary
             both
             out
             of
             Saint
             Augustine
             ,
             and
             out
             of
             Saint
             Chrysostom
             ,
             in
             his
             Commentary
             upon
             this
             Text
             ,
             that
             is
             ,
             out
             of
             the
             two
             chiefest
             Doctors
             both
             of
             the
             Greek
             and
             of
             the
             Latine
             Church
             :
             And
             he
             sets
             down
             Saint
             Chrysostoms
             exposition
             with
             the
             approbation
             not
             only
             of
             its
             Truth
             ,
             but
             also
             of
             its
             perspicuity
             :
             Chrysostomus
             valdè
             planè
             exponit
             ,
             &
             dicit
             ,
             &c.
             
             Saint
             Chrysostom
             
               expounds
               this
               place
               very
               plainly
               ,
               and
               saith
               ,
               That
               we
               are
               here
               told
               of
               a
               twofold
               blasphemy
               ,
               one
               against
               the
               Son
               of
               God
               ,
               calling
               him
               a
               wine-bibber
               ,
               and
               for
               this
               they
               had
               some
               excuse
               because
               of
               their
               ignorance
               ;
               The
               other
               against
               the
               Spirit
               of
               God
               ,
               calling
               him
               Beelzebub
               ,
               and
               for
               this
               they
               had
               no
               excuse
               ,
               because
               they
               were
               sufficiently
               instructed
               in
               the
               Scriptures
               ,
            
             (
             that
             evil
             spirits
             could
             not
             be
             cast
             out
             by
             an
             evil
             spirit
             ,
             but
             by
             the
             good
             Spirit
             ,
             that
             is
             the
             Spirit
             of
             God
             )
             
               and
               therefore
               this
               blasphemy
               should
               not
               be
               forgiven
               neither
               in
               this
               world
               ,
               nor
               in
               the
               world
               to
               come
               ,
               which
            
             (
             saith
             he
             )
             
               is
               spoken
               upon
               this
               ground
               :
               Because
               some
               sins
               are
               punished
               in
               this
               world
               ,
               some
               in
               the
               next
               ,
               some
               both
               in
               this
               and
               that
            
             ;
             
             
               The
               sins
               punished
               only
               in
               this
               world
               ,
               are
               those
               of
               Penitents
               ,
            
             (
             yet
             your
             Purgatory
             will
             needs
             punish
             them
             ,
             and
             only
             them
             in
             the
             next
             world
             )
             
               The
               sins
               punished
               only
               in
               the
               next
               world
               ,
               are
               those
               of
               miscreants
               ,
               of
               whom
               it
               is
               said
               ,
            
             Job
             21.
             13.
             
             In
             a
             moment
             they
             go
             down
             into
             Hell
             ;
             
               But
               the
               sin
               which
               is
               punished
               in
               this
               world
               and
               in
               the
               next
               ,
               is
               the
               sin
               against
               the
               Holy
               Ghost
               :
               Therefore
               it
               is
               said
               concerning
               that
               sin
               ,
               ●…t
               shall
               not
               be
               forgiven
               neither
               in
               this
               world
               ,
               nor
               in
               the
               world
               to
               come
               ,
            
             Non
             quia
             sit
             remissio
             in
             futuro
             ,
             sed
             quia
             poena
             erit
             in
             futuro
             ,
             unde
             sensus
             est
             ,
             quod
             non
             remittitur
             quin
             poenam
             patiatur
             in
             hoc
             seculo
             &
             in
             futuro
             ,
             
               Not
               because
               there
               is
               any
               forgiveness
               in
               the
               next
               world
               ,
               but
               because
               there
               shall
               be
               punishment
               in
               the
               next
               world
               ;
               wherefore
               the
               meaning
               is
               ,
               It
               shall
               not
               be
               forgiven
               ,
               but
               he
               shall
               suffer
               punishment
               for
               it
               ,
               both
               in
               this
               and
               in
               the
               next
               world
               :
            
             Thus
             the
             Angelical
             Doctor
             expoundeth
             this
             Text
             ,
             and
             his
             Exposition
             stood
             good
             a
             long
             time
             ,
             and
             was
             generally
             received
             in
             the
             Latine
             Church
             ;
             for
             your
             own
             Ferus
             hath
             followed
             it
             ,
             saying
             ,
             Minus
             dicit
             ,
             plus
             significat
             ;
             vult
             enim
             quod
             non
             solum
             in
             futuro
             ,
             sed
             etiam
             hic
             punitur
             tale
             peccatum
             :
             
               He
               speaks
               little
               ,
               but
               he
               signifies
               much
               ;
               for
               his
               meaning
               is
               ,
               That
            
             
             
               such
               a
               sin
               is
               punished
               not
               only
               in
               the
               next
               world
               ,
               but
               also
               in
               this
               .
            
          
           
             10.
             
             Your
             
               late
               Jesuites
            
             tell
             us
             of
             a
             remission
             of
             the
             sin
             ,
             with
             a
             reservation
             of
             the
             punishment
             ;
             but
             your
             
               old
               Divines
            
             take
             remitting
             for
             
               not
               punishing
            
             ,
             without
             which
             in
             truth
             it
             cannot
             be
             remission
             ;
             For
             God
             doth
             not
             afford
             us
             a
             less
             forgiveness
             ,
             then
             he
             doth
             require
             us
             to
             afford
             one
             another
             ,
             and
             that
             is
             so
             to
             forgive
             the
             sin
             ,
             as
             not
             once
             to
             think
             of
             punishing
             or
             of
             revenging
             it
             :
             For
             indeed
             to
             forgive
             sin
             ,
             is
             nothing
             else
             in
             its
             own
             nature
             ,
             but
             not
             to
             reserve
             it
             to
             be
             punished
             ;
             and
             because
             God
             punished
             our
             Saviour
             for
             our
             sins
             ,
             it
             is
             said
             ,
             
               He
               made
               him
               sin
               for
               us
               ,
            
             2
             Cor.
             5.
             21.
             
             For
             so
             Christ
             took
             our
             sin
             upon
             him
             ,
             that
             is
             to
             say
             ,
             not
             our
             Guilt
             but
             our
             Punishment
             ;
             and
             he
             took
             it
             upon
             himself
             ,
             that
             he
             might
             not
             leave
             it
             upon
             us
             ;
             
               For
               he
               was
               wounded
               for
               our
               transgressions
               ,
            
             Isa.
             53.
             5.
             
             
               He
               was
               bruised
               for
               our
               iniquities
            
             ;
             (
             that
             is
             ,
             He
             was
             punished
             ,
             that
             we
             might
             be
             acquitted
             )
             
               The
               chastisement
               of
               our
               peace
               was
               upon
               him
               ,
            
             that
             is
             ,
             His
             chastisement
             was
             our
             Peace
             )
             
               and
               with
               his
               stripes
               we
               are
               healed
               .
            
             And
             blessed
             be
             God
             we
             are
             so
             ;
             for
             sure
             it
             is
             ,
             we
             could
             never
             be
             healed
             with
             our
             own
             stripes
             ;
             it
             is
             his
             wounds
             work
             our
             cure
             ,
             
             and
             not
             our
             own
             ;
             yet
             I
             will
             not
             follow
             Scotus
             ,
             who
             to
             confute
             them
             that
             denyed
             contingency
             ,
             did
             say
             ,
             
               It
               is
               pitty
               but
               such
               men
               should
               be
               under
               torments
               ,
               till
               they
               should
               confess
               it
               were
               possible
               for
               them
               not
               to
               be
               tormented
            
             ;
             I
             will
             not
             say
             in
             like
             manner
             ,
             
               It
               is
               pitty
               but
               they
               who
               deny
               our
               souls
               to
               be
               healed
               with
               our
               Saviours
               stripes
               ,
               should
               themselves
               be
               beaten
               with
               many
               stripes
               ,
               till
               they
               should
               confess
               that
               their
               own
               stripes
               could
               not
               heal
               them
            
             ;
             for
             then
             I
             know
             they
             would
             be
             under
             the
             lash
             for
             ever
             ;
             But
             I
             must
             say
             ,
             That
             
               it
               were
               just
               with
               God
               to
               put
               them
               under
               such
               a
               confutation
            
             ;
             For
             they
             are
             under
             a
             gross
             denyal
             ,
             not
             of
             a
             Metaphysical
             ,
             but
             of
             a
             Theological
             Truth
             ,
             and
             that
             of
             such
             a
             Truth
             as
             hath
             joyned
             Gods
             Mercy
             and
             Justice
             both
             together
             in
             mans
             salvation
             ,
             and
             therefore
             such
             a
             Truth
             as
             may
             not
             be
             denyed
             without
             great
             uncharitableness
             to
             man
             ,
             and
             greater
             unthankfulness
             to
             God.
             
          
           
             I
             think
             few
             of
             those
             men
             who
             now
             most
             stand
             upon
             this
             new
             Divinity
             of
             remission
             in
             the
             next
             world
             to
             be
             obtained
             by
             our
             own
             stripes
             and
             others
             suffrages
             ,
             because
             it
             brings
             them
             
               so
               good
               a
               market
            
             ,
             would
             be
             willing
             at
             their
             deaths
             to
             venture
             their
             souls
             upon
             it
             ,
             for
             fear
             it
             should
             
             bring
             them
             
               as
               bad
               a
               remedy
            
             ;
             And
             I
             cannot
             but
             wonder
             at
             your
             Cardinal
             ,
             who
             hath
             said
             concerning
             this
             Text
             ,
             Hinc
             colligunt
             Sancti
             Patres
             ,
             quaedam
             peccata
             remitti
             in
             futuro
             seculo
             ,
             per
             orationes
             &
             suffragia
             Ecclesiae
             ,
             (
             Bellar.
             lib.
             1.
             de
             Purg.
             cap.
             4.
             )
             
               Hence
               the
               holy
               Fathers
               do
               gather
               that
               some
               sins
               are
               forgiven
               in
               the
               next
               world
               ,
               by
               the
               prayers
               and
               the
               suff
               ages
               of
               the
               Church
            
             ;
             for
             he
             could
             not
             say
             this
             ,
             if
             Saint
             Thomas
             said
             true
             ,
             without
             putting
             Saint
             Augustine
             and
             Saint
             Chrysostom
             out
             of
             the
             Catalogue
             of
             the
             Fathers
             .
          
           
             11.
             
             I
             know
             our
             Country-man
             Backet
             was
             swayed
             by
             Saint
             Augustine
             to
             conclude
             for
             Purgatory
             ;
             but
             I
             fear
             either
             he
             mis-applyed
             or
             mis-understood
             Saint
             Augustine
             ,
             or
             Saint
             Augustine
             mis-understood
             himself
             ;
             For
             Saint
             Augustine
             hath
             most
             dogmatically
             determined
             against
             it
             ,
             lib.
             13.
             de
             Civit.
             Dei
             cap.
             8.
             
             In
             requie
             sunt
             animae
             piorum
             à
             corpore
             separatae
             ,
             Impiorum
             autem
             poenas
             luunt
             ,
             donec
             istarum
             ad
             aeternam
             vitam
             ,
             illarum
             vero
             ad
             aeternam
             mortem
             corpora
             reviviscant
             :
             
               The
               souls
               of
               the
               righteous
               are
               in
               rest
               ,
               of
               the
               unrighteous
               in
               torment
               ,
               after
               they
               are
               separated
               from
               the
               flesh
               ,
               till
               the
               bodies
               of
               the
               one
               shall
               be
               raised
               again
               to
               eternal
               life
               ,
               the
               bodies
            
             
             
               of
               the
               other
               to
               eternal
               death
               .
            
          
           
             12.
             
             But
             he
             that
             will
             not
             teach
             Fancy
             instead
             of
             Faith
             ,
             must
             take
             God
             for
             the
             Author
             ,
             and
             Gods
             Church
             for
             the
             Pillar
             and
             ground
             of
             that
             Truth
             which
             he
             teacheth
             ;
             else
             he
             may
             chance
             rove
             in
             uncertainties
             to
             the
             worlds
             end
             ,
             especially
             if
             he
             shall
             take
             
               Metaphorical
               allusions
            
             for
             
               dogmatical
               conclusions
            
             ,
             and
             florid
             decl●…mations
             for
             solid
             determinations
             ,
             as
             Divines
             now
             usually
             are
             on
             all
             sides
             in
             their
             citations
             out
             of
             ●…he
             Fathers
             upon
             any
             argument
             ,
             making
             some
             of
             them
             speak
             against
             their
             own
             doctrine
             ,
             to
             speak
             for
             new
             devices
             ,
             and
             in
             effect
             to
             write
             contradictions
             ,
             rather
             then
             not
             write
             for
             the
             great
             Diana
             of
             these
             clamorous
             Ephesians
             :
             Therefore
             I
             will
             not
             here
             examine
             the
             citations
             of
             the
             Fathers
             ;
             for
             surely
             A
             Christian
             Divine
             is
             bound
             to
             teach
             no
             other
             Faith
             for
             Christian
             ,
             then
             such
             as
             hath
             been
             manifestly
             declared
             in
             the
             Word
             of
             Christ
             ,
             and
             generally
             and
             constantly
             professed
             by
             the
             Catholick
             Church
             of
             Christ
             :
             And
             your
             Cardinal
             finds
             not
             so
             muth
             as
             the
             word
             Purgatory
             in
             all
             the
             Scriptures
             ,
             nor
             in
             any
             one
             general
             Council
             ,
             till
             the
             fourth
             of
             Laterane
             under
             nnocent
             the
             third
             ,
             above
             twelve
             hundred
             years
             after
             Christ
             ,
             which
             was
             as
             far
             
             from
             being
             Oecumenical
             ,
             as
             Rome
             is
             from
             being
             all
             the
             Christian
             world
             ;
             and
             if
             it
             had
             been
             so
             ,
             yet
             hath
             only
             furnished
             us
             with
             Consultations
             ,
             not
             with
             Canons
             or
             Constitutions
             ,
             your
             own
             Platina
             being
             my
             witness
             ,
             who
             saith
             thus
             in
             the
             life
             of
             Innocent
             the
             third
             ,
             Venere
             multa
             in
             consultationem
             ,
             nec
             decerni
             tamen
             quicquam
             apertè
             potuit
             ;
             
               Many
               things
               were
               debated
               ,
               but
               nothing
               was
               openly
               decreed
               in
               this
               Council
            
             ;
             and
             I
             hope
             you
             will
             not
             say
             that
             they
             passed
             their
             decrees
             in
             private
             ,
             or
             by
             any
             underhand
             dealing
             ;
             An
             observation
             that
             may
             weaken
             some
             of
             your
             other
             Tenents
             no
             less
             then
             Purgatory
             ,
             which
             you
             obtrude
             upon
             the
             consciences
             of
             men
             as
             established
             by
             the
             Canons
             of
             this
             Council
             ,
             which
             in
             truth
             made
             no
             Canons
             at
             all
             ,
             if
             your
             own
             Platina
             be
             worth
             belief
             .
          
           
             13.
             
             Next
             I
             meet
             with
             your
             Cardinals
             Reasons
             ,
             whereof
             some
             do
             rather
             put
             ,
             then
             prove
             this
             new
             Article
             of
             Faith
             ,
             (
             contrary
             to
             Aquinas
             ,
             who
             allows
             not
             of
             Ratio
             ponens
             ,
             but
             only
             of
             Ratio
             probans
             radicem
             fidei
             ,
             par
             .
             1.
             qu.
             32.
             art
             .
             1.
             ad
             2.
             )
             arguing
             not
             so
             much
             from
             the
             authority
             of
             Gods
             Word
             ,
             as
             against
             it
             :
             As
             particularly
             that
             reason
             (
             lib.
             1.
             cap.
             11.
             )
             Intelligibile
             
             non
             est
             quomodo
             verbum
             ociosum
             ex
             naturâ
             suâ
             dignum
             sit
             perpetuo
             odio
             Dei
             ;
             maneat
             igitur
             quaedam
             esse
             peccata
             venialia
             &
             solâ
             tempora●…i
             poenâ
             digna
             ;
             
               No
               man
               can
               understand
               how
               an
               idle
               word
               is
               in
               its
               own
               nature
               worthy
               of
               Gods
               eternal
               hatred
               ;
               therefore
               let
               it
               stand
               for
               a
               Truth
               ,
               that
               some
               sins
               are
               venial
               ,
               and
               only
               worthy
               of
               temporal
               punishment
               :
            
             A
             strange
             way
             of
             arguing
             for
             a
             Divine
             ,
             who
             should
             not
             exercise
             his
             Readers
             curiosity
             ,
             but
             establish
             his
             conscience
             :
             Christ
             saith
             ,
             That
             for
             every
             idle
             word
             men
             shall
             give
             account
             in
             the
             day
             of
             Judgement
             ,
             to
             make
             men
             repent
             before
             hand
             ,
             even
             of
             their
             least
             sins
             ,
             that
             judging
             themselves
             ,
             they
             may
             not
             be
             judged
             of
             him
             ;
             Bellarmine
             saith
             ,
             It
             is
             not
             intelligible
             how
             a
             man
             should
             be
             judged
             for
             an
             idle
             word
             ,
             and
             therefore
             it
             must
             be
             taken
             for
             such
             a
             picro
             ,
             such
             a
             little
             sin
             as
             cannot
             come
             into
             Judgement
             :
             An
             excellent
             Doctor
             sure
             to
             correct
             his
             master
             as
             if
             he
             had
             wanted
             Truth
             ,
             and
             to
             corrupt
             his
             Scholars
             as
             if
             they
             did
             not
             want
             Repentance
             .
          
           
             14.
             
             For
             this
             Text
             if
             rightly
             urged
             ,
             will
             rather
             ptove
             no
             sin
             venial
             in
             its
             own
             nature
             ,
             but
             only
             by
             Gods
             mercy
             :
             For
             if
             not
             an
             idle
             word
             is
             venial
             ,
             then
             much
             less
             a
             
             greater
             sin
             ;
             but
             not
             an
             idle
             word
             is
             venial
             for
             that
             shall
             be
             accounted
             for
             at
             the
             last
             day
             ,
             if
             not
             repented
             of
             before
             ,
             at
             least
             virtually
             in
             the
             contrition
             ,
             if
             not
             actually
             in
             the
             confession
             :
             Thus
             he
             first
             makes
             bold
             with
             Gods
             Justice
             ,
             proving
             some
             sins
             to
             be
             venial
             ,
             that
             he
             may
             find
             or
             make
             matter
             for
             Purgatory
             ,
             and
             afterwards
             he
             teacheth
             others
             to
             make
             as
             bold
             with
             Gods
             Mercy
             ,
             that
             he
             may
             the
             better
             follow
             his
             proof
             ;
             for
             he
             telleth
             us
             that
             a
             man
             may
             die
             a
             true
             penitent
             (
             for
             no
             other
             hath
             hopes
             of
             Purgatory
             )
             and
             yet
             die
             with
             a
             resolution
             of
             abiding
             in
             sin
             :
             Potest
             quis
             dùm
             moritur
             habere
             voluntatem
             per
             gendi
             in
             peccato
             veniali
             ,
             igitur
             tale
             peccatum
             deleri
             in
             morte
             non
             potest
             ;
             
               A
               man
               when
               he
               dies
               may
               have
               the
               purpose
               of
               continuing
               in
               a
               venial
               sin
               ,
               therefore
               such
               a
               sin
               is
               not
               to
               be
               abolished
               by
               death
               ,
            
             He
             means
             a
             man
             in
             the
             state
             of
             grace
             ,
             for
             no
             other
             is
             capable
             of
             the
             benefit
             of
             his
             purging
             flames
             :
             So
             he
             cares
             not
             to
             
               pull
               down
            
             repentance
             ,
             that
             he
             may
             
               set
               up
            
             Purgatory
             ;
             whereas
             sure
             it
             more
             suits
             with
             conscientious
             and
             sound
             Divinity
             ,
             to
             pull
             down
             venial
             sins
             ,
             to
             set
             up
             repentance
             :
             For
             it
             is
             not
             possible
             that
             man
             should
             die
             in
             the
             state
             of
             true
             repentance
             ,
             who
             dyeth
             
             with
             a
             purpose
             of
             retaining
             any
             sin
             in
             his
             soul
             that
             displeaseth
             God
             ;
             for
             by
             that
             very
             purpose
             he
             prefers
             his
             own
             will
             and
             pleasure
             above
             Gods
             ,
             and
             therefore
             loves
             not
             God
             with
             all
             his
             heart
             ,
             and
             consequently
             is
             not
             a
             
               true
               believer
            
             ,
             because
             not
             a
             
               true
               lover
            
             ;
             and
             not
             a
             true
             penitent
             ,
             because
             not
             a
             true
             believer
             :
             Surely
             this
             cannot
             be
             a
             doctrine
             of
             Piety
             which
             teacheth
             Impenitency
             ,
             since
             no
             man
             now
             hath
             hopes
             of
             being
             righteous
             by
             his
             innocency
             ,
             but
             only
             by
             his
             repentance
             :
             Nor
             had
             Saint
             Augustine
             such
             a
             light
             esteem
             of
             venial
             sins
             ,
             if
             we
             may
             believe
             Gratian
             ,
             Par.
             1.
             dist
             .
             25.
             cap.
             3.
             
             For
             this
             was
             his
             doctrine
             ,
             Nullum
             peccatum
             est
             adeò
             veniale
             ,
             quod
             non
             fiat
             criminale
             dum
             placet
             ;
             
               No
               sin
               is
               so
               venial
               but
               it
               may
               be
               made
               mortal
               if
               it
               please
               the
               sinner
            
             ;
             and
             this
             it
             must
             do
             if
             he
             hath
             a
             will
             and
             purpose
             to
             continue
             in
             it
             :
             And
             Consequently
             ,
             if
             he
             die
             having
             such
             a
             will
             and
             purpose
             ,
             his
             venial
             sin
             is
             become
             mortal
             ,
             and
             by
             that
             means
             is
             made
             fewel
             for
             Hell
             ,
             not
             for
             Purgatory
             ;
             And
             so
             venial
             sin
             is
             also
             in
             danger
             of
             falling
             ,
             which
             is
             the
             other
             supporter
             of
             this
             your
             new
             building
             :
             Isto
             enim
             fundamento
             posito
             ,
             quod
             tollitur
             satisfactio
             ,
             &
             descrimen
             peccati
             mortalis
             à
             veniali
             ,
             necessario
             
             sequitur
             nullum
             esse
             Purgatorium
             :
             Bell.
             lib.
             1.
             c.
             2.
             
             
               This
               foundation
               being
               laid
               ,
               that
               there
               is
               not
               satisfaction
               for
               sin
               (
               sc.
            
             of
             our
             own
             )
             
               and
               that
               there
               is
               no
               venial
               sin
               ,
               (
               sc.
            
             in
             it self
             )
             
               it
               must
               follow
               ,
               there
               can
               be
               no
               Purgatory
               :
            
             And
             this
             foundation
             may
             very
             safely
             be
             laid
             by
             us
             ,
             because
             it
             is
             without
             if
             not
             against
             the
             Text
             ,
             that
             you
             have
             laid
             the
             other
             foundation
             .
          
           
             15.
             
             I
             know
             your
             Cardinal
             alledgeth
             many
             more
             places
             of
             the
             Bible
             (
             besides
             those
             three
             formerly
             mentioned
             )
             to
             prove
             this
             new
             Article
             of
             Faith
             :
             But
             there
             is
             so
             much
             straining
             of
             the
             Scripture
             in
             his
             allegations
             (
             I
             will
             not
             say
             wresting
             ,
             because
             I
             hope
             it
             was
             not
             to
             his
             destruction
             )
             that
             he
             comes
             under
             that
             condemnation
             of
             the
             wise
             man
             ,
             
               There
               is
               an
               exquisite
               subtilt●…
               ,
               and
               the
               same
               is
               unjust
               ,
            
             Eccles.
             19.
             25.
             
             Men
             may
             by
             their
             wit
             and
             exquisite
             subtilty
             make
             Gods
             Word
             seem
             to
             say
             any
             thing
             ,
             but
             it
             is
             unjust
             for
             them
             so
             to
             do
             ,
             and
             they
             must
             be
             unrighteous
             in
             so
             doing
             ,
             and
             had
             need
             be
             very
             penitent
             for
             that
             unrighteousness
             :
             For
             if
             we
             shall
             give
             an
             accoun●…
             for
             every
             idle
             word
             of
             our
             own
             ,
             much
             more
             for
             endeavouring
             to
             make
             Gods
             Word
             partake
             of
             our
             idleness
             .
             And
             indeed
             Gods
             Word
             being
             to
             be
             interpreted
             
             according
             to
             the
             analogie
             of
             Faith
             ,
             Rom.
             12.
             6.
             it
             is
             fitter
             for
             Infidels
             then
             for
             Christians
             ,
             to
             seek
             after
             such
             interpretations
             thereof
             ,
             as
             are
             not
             agreeable
             with
             that
             analogie
             :
             But
             herein
             your
             writers
             are
             partly
             excusable
             ;
             for
             being
             over-ruled
             by
             the
             determination
             of
             your
             Church
             to
             set
             up
             a
             new
             Article
             of
             Faith
             ,
             which
             is
             not
             reducible
             to
             any
             of
             those
             in
             the
             Apostles
             Creed
             ,
             they
             have
             been
             after
             a
             sort
             constrained
             to
             interpret
             the
             Scriptures
             according
             to
             that
             new
             Article
             lately
             
               made
               by
               your
               Church
            
             ,
             and
             not
             according
             to
             the
             Analogie
             of
             that
             Faith
             which
             was
             at
             
               first
               left
               by
               the
               Apostles
            
             ;
             For
             sure
             it
             will
             pose
             an
             ordinary
             understanding
             ,
             to
             shew
             how
             your
             Purgatory
             is
             consistent
             with
             the
             
               Communion
               of
               Saints
            
             ,
             and
             with
             
               the
               forgiveness
               of
               sins
            
             ,
             which
             are
             both
             in
             that
             Creed
             ,
             since
             they
             cannot
             be
             of
             the
             Communion
             of
             Saints
             ,
             who
             are
             in
             a
             separation
             from
             God
             ,
             (
             and
             perchance
             under
             the
             power
             of
             the
             Devil
             )
             nor
             have
             they
             obtained
             remission
             of
             sins
             ,
             who
             are
             still
             under
             torments
             for
             them
             :
             Nor
             can
             I
             see
             how
             this
             doctrine
             doth
             agree
             with
             that
             which
             is
             the
             very
             marrow
             and
             substance
             of
             the
             whole
             Gospel
             ,
             to
             wit
             ,
             
               That
               we
               are
               reconciled
               to
               God
               by
               the
               death
               of
               his
               Son
               ,
            
             
             Rom.
             5.
             10.
             and
             That
             
               God
               was
               in
               Christ
               reconciling
               the
               world
               unto
               himself
               ,
               not
               imputing
               their
               trespasses
               unto
               them
               ,
            
             2
             Cor.
             5.
             19.
             
             For
             if
             there
             be
             a
             punishment
             reserved
             ,
             the
             trespass
             is
             imputed
             ;
             But
             〈◊〉
             there
             be
             an
             actual
             reconciliation
             ,
             (
             a●…
             doubtless
             there
             is
             for
             true
             Penitents
             an●…
             true
             Believers
             )
             then
             surely
             no
             punishment
             is
             reserved
             ,
             and
             no
             future
             satisfaction
             is
             necessary
             ,
             and
             so
             we
             may
             fully
             believe
             
               the
               remission
               of
               sins
            
             ,
             according
             to
             ou●…
             Creed
             :
             And
             no
             present
             separation
             is
             possible
             ;
             and
             so
             we
             may
             as
             fully
             believe
             
               th●…
               Communion
               of
               Saints
            
             :
             The
             woman
             tha●…
             came
             behinde
             our
             blessed
             Saviour
             an●…
             touched
             but
             the
             border
             of
             his
             garment
             was
             healed
             immediately
             ,
             Luke
             8.
             43.
             
             D●…
             not
             you
             say
             ,
             A
             soul
             shall
             come
             ,
             not
             behi●…
             but
             before
             him
             ,
             look
             him
             in
             the
             face
             ,
             na●…
             go
             into
             his
             bosom
             to
             dwell
             in
             him
             ,
             and
             he
             again
             dwell
             in
             that
             soul
             ,
             and
             yet
             it
             sha●…
             not
             be
             healed
             ,
             unless
             you
             will
             recall
             th●…
             of
             the
             Psalmist
             ,
             
               Bless
               the
               Lord
               O
               my
               soul
               who
               forgiveth
               all
               thine
               iniquities
               ,
               who
               hea●…eth
               all
               thy
               diseases
               ?
            
             Psalm
             103.
             3.
             
             For
             wh●…
             is
             the
             disease
             of
             the
             soul
             but
             sin
             ,
             or
             ho●…
             is
             that
             healed
             but
             by
             forgiveness
             ?
             Ho●…
             is
             sin
             forgiven
             if
             it
             must
             be
             satisfied
             ,
             o●…
             how
             is
             the
             soul
             healed
             if
             it
             must
             be
             tormented
             ?
             
             for
             sure
             not
             healing
             but
             wounding
             cometh
             from
             torment
             .
             He
             that
             took
             upon
             him
             our
             flesh
             that
             he
             might
             save
             us
             ,
             did
             thereby
             shew
             ,
             He
             more
             willed
             our
             salvation
             then
             our
             flesh
             ;
             and
             how
             shall
             we
             say
             ,
             He
             more
             willeth
             our
             punishment
             then
             our
             salvation
             ?
          
           
             16.
             
             But
             if
             any
             will
             hereafter
             thus
             abuse
             the
             
               Word
               of
               God
            
             ,
             let
             him
             know
             he
             must
             likewise
             abuse
             the
             
               Prayers
               of
               his
               Church
            
             ,
             that
             so
             the
             sight
             of
             the
             one
             may
             bring
             him
             to
             the
             greater
             detestation
             of
             the
             other
             ;
             Wherefore
             let
             him
             say
             ,
             Domine
             ,
             non
             secundum
             peccata
             nostra
             facias
             nobis
             ,
             1.
             non
             secundum
             mortalia
             ,
             sed
             facias
             nobis
             secundum
             venialia
             peccata
             ;
             
               O
               Lord
               deal
               not
               with
               us
               after
               our
               sins
               ,
            
             that
             is
             ,
             deal
             not
             with
             us
             after
             our
             mortal
             sins
             ,
             but
             deal
             with
             us
             after
             our
             venial
             sins
             :
             Neque
             secundum
             iniquitates
             nostras
             retribuas
             nobis
             ,
             1.
             non
             in
             inferno
             ,
             sed
             in
             Purgatorio
             ;
             
               Neither
               reward
               us
               after
               our
               iniquites
               ,
            
             That
             is
             ,
             reward
             us
             not
             after
             our
             iniquities
             in
             Hell
             ,
             by
             eternal
             torments
             ;
             but
             reward
             as
             after
             our
             iniquities
             in
             Purgatory
             ,
             by
             temporal
             punishment
             :
             And
             if
             he
             think
             these
             too
             direful
             deprecations
             for
             his
             Hope
             ,
             let
             him
             think
             those
             other
             too
             direful
             interpretations
             for
             his
             Faith
             ,
             which
             
             would
             make
             repentance
             so
             take
             away
             his
             mortal
             ,
             as
             to
             leave
             behind
             his
             venial
             sins
             or
             would
             so
             take
             out
             Hell
             ,
             as
             to
             le●…
             in
             Purgatory
             for
             his
             bounden
             satisfaction
             .
          
           
             For
             our
             parts
             ,
             we
             will
             do
             
               Gods
               Wo●…
            
             and
             
               Gods
               Church
            
             more
             right
             ,
             then
             to
             fi●…
             such
             Doctrines
             upon
             
               his
               Word
            
             ,
             or
             such
             Prayers
             upon
             
               his
               Church
            
             :
             And
             since
             th●…
             thoughts
             of
             our
             hearts
             are
             repute●…
             among
             our
             venial
             sins
             ,
             we
             will
             say
             ,
             Tha●…
             both
             God
             and
             his
             Church
             have
             taught
             u●…
             how
             to
             get
             those
             thoughts
             purged
             fro●…
             our
             souls
             whiles
             we
             live
             ,
             and
             not
             expect●…
             their
             purgation
             after
             our
             death
             ,
             even
             by
             heartily
             praying
             in
             this
             manner
             ,
             
               Cleans●…
               the
               thoughts
               of
               our
               hearts
               by
               the
               inspiratio●…
               of
               thy
               holy
               Spirit
               ,
            
             (
             not
             by
             the
             operation
             of
             an
             imaginary
             or
             unholy
             fire
             ,
             which
             if
             it
             come
             not
             from
             Hell
             ,
             is
             but
             imaginary
             ;
             if
             it
             come
             from
             Hell
             ,
             is
             but
             
               unholy
               )
               that
               w●…
               may
               perfectly
               love
               thee
               ,
               and
               worthily
               magn●…fie
               thy
               holy
               name
               :
            
             This
             we
             can
             pray
             in
             faith
             ;
             for
             
               our
               heavenly
               Father
               will
               give
               his
               holy
               Spirit
               to
               them
               that
               ask
               him
               ,
            
             Luk.
             11.
             13.
             
             And
             that
             holy
             Spirit
             will
             
               purifie
               our
               heart
               by
               faith
            
             ,
             Acts
             15.
             8
             ,
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Fide
             purgans
             corda
             eorum
             
               Purging
               their
               hearts
               by
               Faith
            
             ;
             This
             is
             a●…
             the
             Purging
             of
             sin
             mentioned
             in
             the
             Scriptures
             ,
             
             even
             a
             Purgatory
             by
             Faith
             ,
             not
             by
             Fire
             :
             And
             this
             is
             all
             the
             soul
             needs
             ;
             for
             if
             we
             may
             by
             vertue
             of
             this
             
               Purging
               Spirit
            
             ,
             or
             
               Purifying
               Faith
            
             ,
             either
             in
             our
             life
             or
             at
             our
             death
             ,
             perfectly
             love
             God
             ,
             we
             may
             doubtless
             after
             our
             death
             presently
             
               enjoy
               him
            
             ;
             since
             then
             as
             our
             faith
             is
             to
             be
             turned
             into
             Vision
             ,
             and
             our
             hope
             into
             Comprehension
             ,
             so
             our
             Charity
             is
             to
             be
             turned
             into
             Fruition
             ;
             our
             love
             of
             Christ
             into
             the
             enjoyment
             of
             him
             ,
             &
             we
             cannot
             enjoy
             him
             where
             he
             is
             not
             ,
             but
             where
             he
             is
             ,
             that
             is
             ,
             not
             in
             a
             place
             far
             from
             Heaven
             ,
             (
             if
             at
             least
             it
             be
             a
             place
             at
             all
             )
             but
             in
             Heaven
             ,
             sitting
             at
             the
             right
             hand
             of
             God
             ,
             making
             intercession
             for
             us
             .
          
           
             17.
             
             And
             we
             had
             rather
             trust
             to
             his
             intercession
             to
             keep
             us
             from
             Purgatory
             ,
             then
             to
             others
             intercessions
             to
             deliver
             us
             from
             it
             :
             For
             we
             are
             sure
             their
             intercessions
             are
             nothing
             worth
             but
             by
             vertue
             of
             his
             intercession
             ;
             and
             we
             are
             not
             sure
             that
             he
             doth
             intercede
             for
             souls
             in
             Purgatory
             ,
             for
             we
             cannot
             believe
             that
             he
             doth
             pray
             to
             God
             ,
             that
             a
             fire
             (
             we
             know
             not
             whence
             )
             should
             purge
             those
             souls
             ,
             which
             himself
             that
             came
             down
             from
             heaven
             could
             not
             purge
             ;
             For
             whatsoever
             fond
             Christians
             may
             fancy
             ,
             yet
             sure
             Christ
             himself
             will
             
             not
             so
             undervalue
             his
             own
             most
             precious
             blood
             ,
             and
             his
             own
             most
             holy
             Spirit
             ,
             as
             to
             pray
             that
             fire
             may
             cleanse
             those
             souls
             which
             his
             Spirit
             and
             blood
             have
             not
             cleansed
             :
             And
             were
             it
             possible
             that
             such
             prayers
             could
             be
             made
             for
             souls
             in
             Purgatory
             ,
             as
             Christ
             would
             please
             to
             intercede
             withal
             ,
             yet
             since
             it
             cannot
             be
             known
             how
             long
             it
             is
             fit
             for
             souls
             to
             be
             in
             Purgatory
             ,
             no
             living
             man
             can
             use
             such
             prayers
             in
             faith
             of
             Christs
             intercession
             to
             go
             along
             with
             him
             to
             the
             throne
             of
             Grace
             ;
             But
             as
             he
             may
             pray
             for
             them
             without
             Christs
             intercession
             ,
             if
             they
             be
             there
             ,
             so
             he
             must
             pray
             for
             them
             without
             it
             ,
             when
             they
             shall
             be
             gone
             from
             thence
             :
             For
             God
             hath
             not
             let
             us
             men
             on
             earth
             know
             
               the
               time
            
             of
             their
             deliverance
             ,
             no
             more
             then
             he
             hath
             taught
             us
             
               the
               belief
            
             of
             their
             captivity
             :
             And
             now
             by
             this
             time
             I
             hope
             you
             understand
             what
             is
             my
             aim
             in
             making
             this
             answer
             ,
             though
             you
             say
             you
             did
             not
             in
             making
             that
             objection
             ;
             and
             will
             not
             perswade
             men
             hereafter
             to
             go
             to
             Purgatory
             ,
             that
             you
             may
             pray
             for
             them
             ,
             when
             it
             is
             so
             undenyable
             a
             Truth
             ,
             that
             if
             they
             be
             there
             ,
             they
             can
             have
             no
             benefit
             by
             your
             Prayers
             .
          
        
      
       
         
         
           
             CAP.
             IV.
          
           Of
           the
           second
           Commandment
           ,
           and
           against
           Images
           .
        
         
           1.
           
           
             PApists
             not
             to
             be
             called
             Catholicks
             ,
             but
             false
             Catholicks
             ,
             saith
             their
             own
          
           Cassander
           .
           2.
           
           
             Confession
             and
             Absolution
             in
             the
             Church
             of
          
           Rome
           ,
           
             both
             faulty
          
           .
           3.
           
           
             The
             Church
             of
          
           England
           
             not
             defective
             in
             the
             practice
             of
             Penance
             ,
             neither
             for
             Confession
             ,
             nor
             for
             Contrition
             .
          
           4.
           
           
             The
             Church
             of
          
           Rome
           
             defective
             in
             her
             Confessional
             Interrogatories
             ,
             and
             consequently
             in
             her
             Penance
             ,
             for
             the
             sins
             against
             the
             second
             Commandement
             .
          
           5.
           
           
             No
             Catholick
             Divinity
             either
             in
             making
             the
             second
             no
             Commandment
             ,
             or
             in
             making
             no
             sin
             of
             Ignorance
             against
             it
             ;
             for
             All
             the
             Decalogue
             is
             as
             necessary
             to
             salvation
             ,
             as
             all
             the
             Creed
             .
          
           6.
           
           
             An
             errour
             in
             fact
             against
             a
             Commandement
             in
             the
             Decalogue
             ,
             infers
             an
             errour
             in
             faith
             against
             its
             corresponding
             Article
             in
             the
             Creed
             .
          
           7.
           
           Saint
           Augustine
           
             made
             bold
             with
             the
             place
             and
             order
             ,
             but
             not
             with
             the
             power
             or
             substance
             of
             the
             second
             Commandement
             ;
             He
             writ
             much
             against
             Images
             ,
             especially
             those
             of
             the
             blessed
             Trinity
             ,
          
           
           
             which
             you
             now
             maintain
             and
             worship
             to
             the
             great
             danger
             of
             making
             the
             scoffers
             of
             this
             age
             Antitrinitarians
             ,
             as
             by
             denying
             or
             concealing
             the
             second
             Commandement
             ,
             you
             have
             made
             them
             Antinomians
             .
          
           8.
           
           
             All
             Catholick
             Divines
             after
             Saint
          
           Augustine
           
             have
             not
             reckoned
             the
             first
             and
             second
             Commandements
             but
             as
             One
             ,
             (
             indeed
             very
             few
             or
             none
             at
             all
             ,
             till
          
           Peter
           Lombard
           )
           
             and
             might
             not
             so
             reckon
             them
             ,
             because
             it
             is
             against
             essential
             and
             accidential
             Catholicism
             .
          
           9.
           
           
             Good
             Church-men
             did
             neither
             joyn
             the
             first
             and
             second
             Commandements
             together
             ,
             as
             did
             the
             School
             ,
             nor
             divide
             the
             Tenth
             into
             two
             Commandements
             ;
             the
             absurdities
             of
             that
             division
             .
          
           10.
           
           
             T
             is
             easie
             for
             Christians
             well
             instructed
             in
             the
             first
             ,
             to
             sin
             out
             of
             ignorance
             against
             the
             second
             Commandement
             .
          
           11.
           
           
             Christ
             is
             not
             to
             be
             worshipped
             by
             A
             Picture
             ,
             because
             he
             is
             the
             true
             God.
          
           12.
           
           
             The
             Religious
             worshipping
             of
             Saints
             and
             Angels
             ,
             gross
             Idolatry
             :
             For
             all
             the
             elicite
             Acts
             of
             Religion
             belong
             only
             to
             God
             ,
             who
             alone
             is
             the
             object
             of
             the
             first
             ,
             as
          
           Neighbour
           
             is
             the
             object
             of
             the
             second
             Table
             :
             And
             t
             is
             against
             the
             order
             of
             Justice
             to
             confound
             the
             offices
             of
             God
             and
             Neighbour
             ,
             and
             consequentl●…
             the
             greatest
             breach
             of
             Christian
             Communion
             ,
             which
             is
             founded
             upon
             Justice
             .
          
           13.
           
           
             The
             Honour
             of
             Religion
             due
             by
          
           
           
             the
             first
             Table
             ,
             is
             unproportionable
             to
             any
             creature
             ,
             and
             cannot
             be
             given
             to
             any
             but
             against
             true
             Faith
             ,
             Hope
             and
             Charity
             ,
             and
             must
             be
             the
             cause
             of
             eternal
             Dissention
             and
             Division
             in
             Christs
             Church
             .
          
           14.
           
           
             Religion
             orders
             a
             man
             only
             to
             God
             ;
             and
             that
             superstition
             which
             takes
             in
             Saints
             and
             Angels
             is
             for
          
           Babel
           
             not
             for
          
           Hierusalem
           ,
           
             because
             it
             confounds
             both
             the
             work
             and
             the
             Rule
             of
             Religion
             ,
             and
             is
             accordingly
             threatned
             and
             punished
             with
             confusion
             .
          
           15.
           
           
             Religious
             worshipping
             the
             Pictures
             of
             Saints
             and
             Angels
             is
             so
             gross
             Idolatry
             ,
             that
             you
             dare
             not
             let
             the
             people
             know
             the
             Commandement
             which
             forbids
             it
             .
          
           16.
           
           
             Images
             long
             kept
             out
             of
             the
             Churches
             of
             Christians
             .
          
           Epiphanius
           
             his
             pulling
             down
             a
             veil
             with
             an
             Image
             at
          
           Anablatha
           ,
           
             unjustly
             (
             if
             not
             unadvisedly
             )
             rejected
             by
          
           Bellarmine
           
             as
             a
             false
             story
          
           .
           17.
           
           
             Images
             kept
             out
             of
             the
             Religion
             of
             Christians
             ,
             after
             they
             were
             admitted
             into
             their
             Churches
             :
             The
             second
             Council
             of
          
           Nice
           
             opposed
             and
             confuted
             by
             the
             Latines
             ,
             not
             acknowledged
             for
             a
             General
             Council
             by
             the
             Greeks
             ,
             but
             most
             of
             all
             opposed
             and
             confuted
             by
             its
             own
             egregious
             falsities
             ,
             and
             falsifications
             discovered
             from
             its
             own
             Acts
             ,
             and
             affirmed
             by
             the
             testimony
             of
          
           Baronius
           .
           18.
           
           
             Interrogatories
             concerning
             Image-worship
             to
             be
             put
             into
             the
             Confessionals
          
           
           
             of
             the
             Romish
             Priests
             ,
             rather
             then
             of
             the
             people
             ,
             for
             that
             of
             the
             two
             ,
             they
             are
             the
             greater
             idolators
             .
          
        
         
           
             The
             fourth
             Exception
             .
          
           
             PAr
             .
             2.
             chap.
             3.
             sect
             .
             2.
             pag.
             193.
             speaking
             of
             us
             Catholicks
             ,
             you
             say
             ,
             
               The
               second
               Commandement
               is
               not
               of
               so
               great
               repute
               with
               them
               as
               to
               have
               any
               Interrogatory
               concerning
               it
               .
            
             By
             the
             second
             Commandement
             nothing
             possible
             can
             be
             forbidden
             ,
             but
             only
             external
             Idolatry
             ,
             as
             internal
             is
             forbidden
             in
             the
             first
             :
             Which
             moved
             Saint
             Augustine
             quest
             .
             71.
             in
             Exodum
             ,
             and
             all
             Catholick
             Divines
             after
             ,
             to
             reckon
             these
             two
             but
             as
             one
             .
             Now
             in
             those
             negative
             words
             of
             the
             first
             ,
             
               Thou
               shalt
               not
               have
               strange
               gods
               before
               me
               ,
            
             is
             necessarily
             and
             positively
             included
             this
             affirmative
             ,
             
               Thou
               shalt
               have
               me
               only
               for
               thy
               true
               God
            
             ;
             Hence
             it
             follows
             ,
             that
             it
             is
             impossible
             for
             Christians
             ,
             (
             whatever
             the
             Jews
             did
             )
             well
             instructed
             in
             the
             first
             ,
             to
             offend
             through
             ignorance
             against
             the
             second
             :
             What
             Interrogatories
             then
             are
             needful
             concerning
             it
             ?
             But
             I
             know
             you
             hint
             at
             our
             Pictures
             and
             Images
             of
             our
             blessed
             Saviour
             ,
             and
             his
             holy
             Saints
             .
             But
             
             it
             must
             first
             be
             proved
             that
             Jesus
             Christ
             is
             a
             false
             God
             ,
             before
             the
             application
             of
             our
             Divine
             Worship
             ,
             through
             his
             Pictures
             ,
             unto
             him
             ,
             can
             be
             convinced
             of
             Idolatry
             :
             And
             the
             same
             I
             say
             proportionably
             ,
             though
             in
             an
             infinitely
             inferiour
             degree
             ,
             of
             our
             Religious
             worship
             ,
             through
             the
             Pictures
             of
             his
             glorious
             Servants
             ,
             Saints
             and
             Angels
             .
          
        
         
           
             The
             Answer
             .
          
           
             1.
             
             I
             Spake
             not
             of
             you
             Catholicks
             ,
             but
             if
             I
             spake
             of
             you
             ,
             it
             was
             of
             you
             Papists
             ,
             who
             by
             your
             own
             Cassander
             are
             not
             to
             be
             called
             Catholicks
             ,
             but
             false
             Catholicks
             :
             Sunt
             quidam
             qui
             Pontificem
             Romanum
             ,
             tantum
             non
             Deum
             faciunt
             ,
             ejusque
             autoritatem
             non
             modò
             supra
             totam
             Ecclesiam
             ,
             sed
             supra
             ipsam
             Scripturam
             divinam
             efferunt
             :
             Hos
             non
             video
             quò
             minus
             Pseudocatholicos
             &
             Papistas
             appellare
             possis
             :
             (
             Cassander
             de
             officio
             pii
             viri
             :
             )
             
               There
               are
               some
               who
               make
               the
               Pope
               almost
               a
               God
               ,
               and
               extoll
               his
               authority
               not
               only
               above
               the
               whole
               Church
               ,
               but
               also
               above
               the
               holy
               Scripture
               :
               These
               are
               to
               be
               called
               Papists
               and
               Pseudocatholicks
               ,
               that
               is
               to
               say
               ,
               false
               Catholicks
               :
            
             Wherefore
             in
             the
             
             judgement
             of
             your
             own
             Cassander
             ,
             if
             you
             will
             needs
             be
             Papists
             ,
             you
             cannot
             be
             Catholicks
             .
          
           
             2.
             
             But
             in
             truth
             my
             intent
             was
             not
             so
             much
             to
             speak
             in
             condemnation
             of
             you
             Papists
             ,
             as
             in
             justification
             of
             us
             Protestants
             ;
             not
             so
             much
             in
             condemnation
             of
             your
             Church
             ,
             as
             in
             justification
             of
             our
             own
             :
             But
             since
             you
             have
             taken
             it
             for
             a
             condemnation
             of
             your
             Church
             ,
             pray
             consider
             whether
             you
             may
             not
             take
             these
             particulars
             for
             the
             parts
             of
             that
             condemnation
             .
          
           
             First
             that
             in
             your
             General
             confession
             ,
             Confitior
             Deo
             omnipotenti
             ,
             &
             B.
             Mariae
             semper
             Virgini
             ,
             &c.
             You
             suppose
             the
             blessed
             Virgin
             ,
             and
             the
             holy
             Apostles
             Saint
             Peter
             and
             Saint
             Paul
             ,
             and
             all
             the
             Saints
             departed
             ,
             equally
             present
             at
             your
             Confession
             with
             God
             to
             hear
             you
             ,
             if
             not
             equally
             powerful
             or
             merciful
             with
             him
             to
             forgive
             you
             ;
             whereas
             we
             who
             are
             taught
             only
             to
             say
             ,
             Omnipotens
             &
             clementissime
             Pater
             ,
             
               Almighty
               and
               most
               merciful
               Father
            
             ,
             in
             our
             general
             Confession
             ,
             cannot
             be
             under
             the
             suspition
             ,
             much
             less
             under
             the
             danger
             of
             communicating
             to
             the
             creature
             either
             the
             presence
             ,
             or
             power
             ,
             or
             mercy
             of
             the
             Creator
             .
          
           
           
             Secondly
             ,
             That
             in
             your
             particular
             and
             private
             confession
             ,
             you
             clog
             mens
             consciences
             with
             an
             absolute
             necessity
             of
             confessing
             every
             mortal
             sin
             ,
             though
             it
             be
             but
             only
             in
             thought
             :
             For
             so
             saith
             your
             Laterane
             Council
             under
             Innocent
             the
             third
             ,
             (
             cap.
             21.
             )
             Omnia
             sua
             peccata
             fideliter
             confiteatur
             ,
             
               Let
               him
               faithfully
               confess
               all
               his
               sins
               :
            
             And
             though
             that
             of
             Trent
             afterwards
             seem
             to
             mitigate
             the
             matter
             (
             sess
             .
             14.
             c.
             5.
             )
             saying
             ,
             Nihil
             aliud
             exigit
             Ecclesia
             à
             Poenitentibus
             quàm
             ut
             confiteantur
             omnia
             peccata
             mortalia
             ,
             quae
             post
             diligentem
             sui
             excussionem
             memoriae
             occurrent
             ;
             Yet
             Cardinal
             Bellarmine
             ,
             whom
             his
             fellow
             Jesuites
             will
             certainly
             follow
             (
             and
             they
             are
             now
             your
             chiefest
             confessors
             )
             saith
             plainly
             ,
             after
             a
             full
             debate
             of
             the
             cause
             ,
             Colligimus
             hinc
             necessarium
             esse
             confiteri
             omnia
             peccata
             mortalia
             ,
             etiamsi
             solâ
             cogitatione
             commissa
             sint
             (
             lib.
             3.
             de
             Poenit.
             cap.
             7.
             §
             ex
             his
             )
             so
             that
             t
             is
             to
             little
             purpose
             for
             your
             Council
             to
             say
             that
             t
             is
             necessary
             for
             the
             Penitent
             to
             confess
             all
             the
             mortal
             sins
             he
             can
             remember
             ,
             whiles
             your
             Champion
             ,
             and
             after
             him
             your
             Confessors
             ,
             say
             ,
             t
             is
             necessary
             for
             him
             to
             confess
             all
             the
             mortal
             sins
             he
             hath
             committed
             ,
             and
             spare
             him
             not
             so
             much
             as
             a
             thought
             ,
             
             which
             may
             easily
             be
             a
             mortal
             sin
             ,
             and
             yet
             is
             as
             easily
             forgotten
             as
             committed
             ;
             whence
             it
             was
             that
             your
             own
             Cassander
             called
             your
             auricular
             confession
             Carnifieinam
             conscientiarum
             (
             in
             consult
             .
             Art.
             11.
             )
             the
             wrack
             of
             consciences
             ,
             to
             torment
             not
             to
             ease
             them
             ;
             
               For
               who
               can
               tell
               how
               oft
               he
               offendeth
               !
               O
               cleanse
               thou
               me
               from
               my
               secret
               faults
               ,
            
             said
             the
             ma●…
             after
             Gods
             own
             heart
             ,
             Psalm
             19.
             
             If
             none
             can
             tell
             how
             oft
             he
             offendeth
             in
             word
             or
             deed
             ,
             much
             less
             in
             thought
             ,
             who
             is
             able
             to
             confess
             all
             his
             offences
             ?
             yet
             you
             say
             ,
             He
             must
             confess
             all
             ,
             or
             he
             can
             receive
             pardon
             of
             none
             :
             And
             therefore
             as
             you
             leave
             the
             horrour
             of
             that
             question
             upon
             the
             conscience
             ,
             
               Who
               can
               tell
               how
               oft
               he
               offendeth
               ?
            
             So
             you
             take
             away
             the
             comfort
             of
             that
             prayer
             from
             it
             ,
             
               O
               cleanse
               thou
               me
               from
               my
               secret
               faults
               .
            
          
           
             Thirdly
             ,
             That
             in
             your
             absolutions
             you
             remit
             the
             punishments
             of
             Purgatory
             ,
             for
             all
             the
             sins
             committed
             against
             God
             and
             man
             :
             Remitto
             tibi
             omnes
             poenas
             Purgatorii
             propter
             culpas
             &
             offensiones
             quas
             contra
             Deum
             &
             proximum
             tuum
             commisisti
             :
             This
             was
             the
             form
             of
             that
             Absolution
             which
             Dr.
             Harding
             brought
             over
             from
             Rome
             to
             bestow
             amongst
             those
             of
             
             his
             party
             in
             this
             Nation
             ,
             who
             would
             joyn
             with
             him
             in
             his
             dis-allegiance
             against
             Queen
             Elizabeth
             ;
             I
             meddle
             not
             with
             its
             vanity
             ,
             in
             absolving
             from
             Punishments
             which
             are
             not
             in
             being
             ,
             or
             if
             they
             were
             ,
             cannot
             come
             under
             the
             Churches
             absolution
             .
             I
             meddle
             only
             with
             its
             Impiety
             ,
             that
             it
             turneth
             the
             gift
             of
             God
             into
             the
             instrument
             of
             Ungodliness
             :
             For
             no
             credulous
             Papist
             that
             believes
             the
             torments
             of
             Purgatory
             ,
             can
             stick
             to
             do
             any
             Villany
             ,
             if
             he
             may
             be
             thus
             absolved
             for
             doing
             it
             :
             And
             it
             is
             to
             be
             seared
             that
             some
             of
             your
             party
             still
             heighten
             their
             absolutions
             according
             to
             their
             designs
             ,
             which
             is
             little
             less
             then
             to
             make
             the
             power
             of
             God
             subservient
             to
             the
             malice
             of
             the
             Devil
             ;
             and
             to
             fill
             the
             hearts
             of
             men
             with
             impiety
             that
             they
             may
             commit
             sin
             ,
             and
             with
             impenitency
             when
             they
             have
             committed
             it
             .
          
           
             3.
             
             This
             and
             much
             more
             might
             have
             been
             said
             by
             way
             of
             condemning
             your
             Church
             ;
             but
             I
             desired
             only
             to
             acquit
             our
             own
             ,
             and
             to
             shew
             that
             if
             we
             would
             our selves
             ,
             we
             might
             all
             be
             sincere
             and
             true
             Penitents
             ,
             because
             our
             Church
             was
             not
             really
             but
             only
             seemingly
             defective
             in
             the
             practice
             of
             Pennance
             ;
             For
             though
             she
             
             wracked
             no
             mans
             conscience
             ,
             yet
             she
             so
             far
             instructed
             all
             ,
             that
             not
             the
             meanest
             of
             her
             Communicants
             who
             were
             not
             Hypocrites
             ,
             could
             be
             under
             the
             danger
             ,
             and
             much
             less
             under
             the
             guilt
             of
             Impenitency
             .
             And
             I
             had
             reason
             to
             satisfie
             my self
             and
             others
             in
             this
             point
             ;
             for
             it
             is
             evident
             by
             Saint
             John
             Baptists
             first
             Sermon
             ,
             Mat.
             3.
             8
             ,
             9.
             
             
               [
               Bring
               forth
               therefore
               fruits
               meet
               for
               repentance
               ,
               and
               think
               not
               to
               say
               within
               your selves
               ,
               we
               have
            
             Abraham
             
               to
               our
               Father
               :
            
             ]
             That
             it
             is
             in
             vain
             for
             any
             man
             to
             boast
             he
             hath
             Abraham
             for
             his
             Father
             ,
             or
             as
             we
             Christians
             use
             to
             speak
             ,
             He
             hath
             the
             Church
             of
             Christ
             for
             his
             Mother
             ,
             who
             is
             not
             a
             true
             Penitent
             :
             Nay
             it
             is
             in
             vain
             for
             any
             Church
             to
             boast
             of
             her
             being
             the
             daughter
             of
             Abraham
             ,
             or
             the
             Spouse
             of
             Christ
             ,
             if
             she
             follow
             not
             his
             example
             who
             first
             Preached
             Christ
             ,
             calling
             upon
             all
             that
             are
             of
             her
             Baptism
             ,
             and
             are
             associated
             in
             her
             Communion
             ,
             
               To
               bring
               forth
               fruits
               meet
               for
               Repentance
               .
            
          
           
             And
             upon
             this
             ground
             did
             Lactantius
             determine
             so
             positively
             ,
             
               That
               the
               true
               Church
               of
               Christ
               was
               to
               be
               known
               only
               by
               the
               practice
               of
               Pennance
            
             ;
             Lib.
             4.
             de
             vera
             sap
             .
             cap.
             30.
             
             Sed
             tamen
             quia
             singuli
             quique
             caetus
             Haereticorum
             ,
             se
             potissimum
             
             Christianos
             ,
             &
             suam
             esse
             Catholicam
             Ecclesiam
             putant
             ,
             sciendum
             est
             illam
             esse
             veram
             ,
             in
             quâ
             est
             Confessio
             &
             Poenitentia
             ,
             quae
             peccata
             &
             vulnera
             quibus
             subjecta
             est
             imbecillitas
             carnis
             ,
             salubriter
             curat
             ;
             
               But
               because
               the
               several
               Congregations
               of
               Hereticks
               think
               themselves
               the
               best
               Christians
               ,
               and
               each
               his
               own
               Church
               to
               be
               the
               Catholick
               Church
               ,
               we
               must
               know
               That
               is
               the
               true
               Catholick
               Church
               ,
               in
               which
               there
               is
               Confession
               and
               Penance
               ,
               to
               take
               care
               for
               the
               healing
               of
               those
               sins
               and
               wounds
               which
               the
               infirmities
               of
               the
               flesh
               bring
               upon
               us
               :
            
             He
             saith
             the
             Catholick
             Church
             is
             to
             be
             known
             by
             
               an
               Healing
               Confession
            
             and
             
               an
               Healing
               Penance
            
             ;
             the
             same
             in
             effect
             which
             Saint
             John
             Baptist
             had
             said
             before
             him
             ;
             I
             knowing
             that
             those
             words
             ,
             Confession
             and
             Penance
             ,
             made
             more
             noise
             in
             your
             Church
             then
             in
             ours
             ,
             was
             willing
             to
             examine
             ,
             whether
             we
             had
             not
             the
             same
             vertue
             of
             them
             amongst
             us
             ,
             to
             heal
             us
             ,
             as
             was
             amongst
             you
             ,
             to
             heal
             you
             ,
             because
             we
             had
             not
             the
             same
             noise
             of
             them
             ;
             And
             I
             found
             we
             had
             ;
             For
             besides
             the
             greater
             censure
             of
             Excommunication
             in
             the
             power
             of
             the
             Bishops
             ,
             and
             the
             lesser
             censure
             of
             abstention
             in
             the
             power
             of
             all
             Parochial
             Priests
             ,
             enabling
             and
             requiring
             them
             to
             deny
             the
             Communion
             
             to
             scandalous
             sinners
             ,
             till
             they
             had
             testified
             their
             repentance
             for
             their
             sins
             ,
             I
             fòund
             that
             every
             one
             of
             us
             was
             put
             under
             a
             necessity
             of
             censuring
             and
             condemning
             himself
             ,
             which
             was
             the
             readiest
             way
             to
             bring
             us
             all
             to
             an
             ingenuous
             confession
             of
             our
             sins
             ,
             and
             to
             a
             serious
             contrition
             for
             them
             :
             For
             being
             bound
             in
             our
             daily
             publick
             prayers
             to
             hear
             the
             Ten
             Commandements
             from
             the
             mouth
             of
             the
             Priest
             as
             from
             the
             mouth
             of
             God
             ,
             kneeling
             upon
             our
             knees
             ,
             and
             to
             say
             at
             the
             end
             of
             every
             Commandement
             ,
             
               Lord
               have
               mercy
               upon
               us
            
             ;
             We
             could
             not
             justly
             be
             charged
             for
             want
             of
             an
             Healing
             Confession
             ,
             (
             to
             let
             pass
             that
             at
             the
             beginning
             of
             our
             prayers
             )
             because
             no
             sin
             but
             was
             against
             some
             one
             of
             Gods
             Commandements
             ;
             and
             we
             asking
             mercy
             for
             our
             transgression
             of
             every
             one
             ,
             did
             in
             effect
             confess
             our
             transgressing
             it
             :
             And
             being
             also
             bound
             to
             say
             ,
             
               Encline
               our
               hearts
               to
               keep
               this
               Law
               ,
            
             we
             could
             not
             justly
             be
             charged
             for
             want
             of
             an
             
               healing
               Penance
            
             ,
             because
             that
             wholly
             consisted
             in
             the
             contrition
             and
             conversion
             of
             the
             Heart
             :
             That
             Penance
             most
             healing
             the
             soul
             ,
             which
             had
             most
             broken
             the
             heart
             ;
             
               A
               broken
               and
               a
               contrite
               heart
               ,
               O
               God
               shalt
               thou
               not
               despise
            
             ;
             For
             this
             Contrition
             as
             it
             is
             true
             Penance
             ,
             
             so
             it
             is
             sufficient
             for
             wiping
             away
             of
             all
             sin
             from
             the
             soul
             ;
             your
             own
             Cardinal
             not
             only
             asserting
             but
             also
             assuring
             this
             for
             true
             doctrine
             ,
             (
             Bellar.
             li.
             2.
             de
             de
             Poenit.
             cap.
             15.
             )
             Utrum
             omnia
             peccata
             per
             veram
             contritionem
             sive
             Poenitentiam
             deleantur
             ?
             Resp.
             Illud
             autem
             affirmamus
             ,
             non
             ut
             probabile
             sed
             planè
             ut
             certum
             &
             apud
             Catholicos
             exploratum
             ,
             nullam
             esse
             peccatorum
             multitudinem
             vel
             gravitatem
             ,
             quae
             per
             veram
             poenitentiam
             non
             expietur
             ;
             nam
             Ezech.
             18.
             
             &
             33.
             
             Deus
             saepius
             clamat
             Nolo
             mortem
             Peccatoris
             ,
             &
             sine
             ullâ
             exceptione
             veniam
             pollicetur
             omnium
             iniquitatum
             ,
             si
             impium
             serio
             paenituerit
             vitae
             praeteritae
             cum
             emendationis
             proposito
             ;
             
               Whether
               all
               sins
               are
               blotted
               out
               by
               true
               Contrition
               or
               Penance
               ?
               I
               answer
               ,
               we
               affirm
               this
               not
               only
               as
               probable
               ,
               but
               also
               as
               certain
               and
               unquestionable
               amongst
               Catholicks
               ,
               That
               there
               is
               no
               multitude
               or
               magnitud
               :
               of
               sins
               which
               is
               not
               expiated
               by
               true
               Penance
               ;
               For
               God
               himself
               ,
            
             Ezech.
             18.
             
             &
             33.
             
               often
               saies
            
             (
             nay
             swears
             )
             
               I
               will
               not
               the
               ●…eath
               of
               a
               sinner
               ,
               and
               promises
               forgiveness
               without
               exception
               ,
               of
               áll
               iniquities
               whatsoever
               ,
               if
               the
               wicked
               earnestly
               repent
               of
               his
               sinful
               life
               past
               ,
               and
               truly
               purpose
               amendment
               for
               the
               time
               to
               come
            
             ;
             Here
             you
             see
             he
             
             takes
             true
             Contrition
             and
             Penance
             for
             one
             and
             the
             same
             ,
             and
             saies
             ,
             That
             is
             true
             Contrition
             ,
             when
             the
             wicked
             earnestly
             repents
             of
             what
             is
             past
             ,
             and
             really
             purposeth
             amendment
             for
             what
             is
             to
             come
             ;
             We
             have
             this
             earnest
             Repentance
             professed
             and
             practised
             in
             our
             Church
             ;
             for
             we
             say
             ,
             
               Lord
               have
               mercy
               upon
               us
               ,
               and
               encline
               our
               hearts
               to
               keep
               this
               Law
            
             ;
             And
             we
             have
             also
             this
             real
             purpose
             of
             amendment
             ;
             for
             after
             our
             repenting
             we
             say
             ,
             
               And
               write
               all
               these
               thy
               Laws
               in
               our
               hearts
               we
               beseech
               thee
            
             ;
             So
             that
             having
             this
             true
             Contrition
             ,
             it
             cannot
             be
             denyed
             but
             we
             have
             also
             true
             Penance
             amongst
             us
             ,
             that
             is
             ,
             such
             a
             Penance
             as
             doth
             expiate
             our
             sins
             ,
             though
             never
             so
             many
             and
             great
             ,
             heal
             our
             wounds
             ,
             and
             save
             our
             soul
             :
             If
             such
             an
             Healing
             Penance
             as
             this
             ,
             may
             not
             be
             had
             without
             an
             Healing
             Confession
             ,
             it
             is
             plain
             we
             have
             also
             an
             Healing
             Confession
             amongst
             us
             ,
             because
             we
             have
             this
             Healing
             Penance
             ;
             If
             it
             may
             ,
             t
             is
             as
             plain
             we
             need
             no
             other
             Confession
             ,
             then
             that
             we
             have
             :
             I
             desire
             not
             to
             implead
             your
             Church
             concerning
             the
             exercise
             of
             Penance
             ,
             for
             I
             see
             our
             own
             wishes
             it
             might
             be
             restored
             :
             But
             I
             crave
             leave
             to
             say
             ,
             That
             our
             Church
             which
             requireth
             us
             to
             lay
             open
             our
             consciences
             
             daily
             before
             the
             searcher
             of
             hearts
             ,
             doth
             not
             permit
             us
             to
             conceal
             any
             one
             sin
             in
             our
             confession
             ,
             nor
             retain
             and
             keep
             back
             any
             one
             sin
             from
             our
             Penance
             ,
             but
             biddeth
             us
             follow
             the
             example
             of
             David
             ,
             saying
             ,
             
               Try
               me
               O
               God
               ,
               and
               seek
               the
               ground
               of
               my
               heart
               ,
               prove
               me
               and
               examine
               my
               thoughts
               ,
               look
               well
               if
               there
               be
               any
               way
               of
               wickedness
               in
               me
               ,
               and
               lead
               me
               in
               the
               way
               everlasting
               ,
            
             Psalm
             139.
             
             You
             cannot
             say
             ,
             He
             concealed
             any
             one
             sin
             in
             his
             Confession
             ,
             though
             he
             had
             not
             the
             Priests
             Interrogatories
             ;
             for
             he
             desires
             God
             to
             examine
             and
             to
             interrogate
             him
             ;
             
               Interoga
               me
            
             ,
             saith
             your
             Latine
             ;
             Nor
             can
             you
             say
             he
             retained
             or
             kept
             back
             any
             one
             sin
             from
             his
             Penance
             ,
             though
             he
             had
             not
             the
             Priest
             for
             his
             Penitentiary
             ;
             for
             he
             had
             God
             instead
             of
             him
             ;
             
               Mark
               well
               if
               there
               be
               any
               way
               of
               wickedness
               in
               me
               ,
               and
               lead
               me
            
             (
             from
             that
             perishing
             way
             )
             
               into
               the
               way
               everlasting
            
             .
          
           
             4.
             
             I
             heartily
             wish
             I
             could
             say
             the
             same
             of
             your
             Church
             ,
             which
             requireth
             the
             people
             to
             say
             open
             their
             consciences
             before
             the
             Priest
             ,
             That
             she
             did
             not
             permit
             the
             people
             to
             conceal
             any
             one
             sin
             in
             their
             Confession
             ,
             nor
             retain
             and
             keep
             back
             any
             one
             sin
             from
             their
             Penance
             :
             For
             I
             am
             so
             far
             from
             envying
             for
             your
             sakes
             who
             
             alone
             would
             be
             thought
             to
             sit
             in
             Moses
             his
             Chair
             ,
             that
             as
             he
             wished
             all
             the
             Lords
             people
             were
             Prophets
             ,
             so
             I
             heartily
             wish
             all
             the
             Lords
             people
             among
             you
             were
             Penitents
             ;
             for
             then
             we
             should
             have
             less
             perplexity
             and
             more
             piety
             and
             peace
             on
             both
             sides
             then
             now
             we
             have
             ,
             either
             within
             us
             or
             without
             us
             .
             But
             as
             there
             is
             great
             reason
             to
             fear
             that
             a
             late
             faction
             among
             us
             by
             putting
             down
             the
             Ten
             Commandements
             as
             they
             were
             repeated
             with
             our
             Confession
             and
             Penance
             ,
             hath
             not
             only
             suppressed
             the
             practice
             ,
             but
             also
             banished
             the
             very
             thought
             of
             Repentance
             from
             some
             men
             ,
             no
             less
             then
             the
             desire
             of
             Innocency
             from
             themselves
             :
             so
             there
             is
             great
             reason
             to
             believe
             ,
             that
             a
             late
             faction
             among
             you
             ,
             by
             putting
             no
             interrogatory
             upon
             the
             second
             Commandement
             ,
             and
             putting
             all
             other
             sins
             into
             interrogatories
             ,
             hath
             not
             only
             suppressed
             the
             practice
             ,
             but
             also
             banished
             the
             very
             thought
             of
             repentance
             both
             in
             themselves
             and
             others
             ,
             as
             to
             all
             the
             sins
             that
             are
             generally
             committed
             amongst
             you
             ,
             against
             the
             rule
             of
             that
             Commandement
             :
             And
             surely
             there
             may
             be
             sins
             not
             only
             of
             Ignorance
             ,
             but
             also
             of
             Infirmity
             and
             of
             Presumption
             committed
             against
             the
             second
             Commandement
             ,
             as
             
             well
             as
             against
             any
             of
             the
             other
             ,
             of
             which
             sins
             there
             should
             be
             a
             Confession
             ,
             and
             for
             which
             sins
             there
             should
             be
             a
             Penance
             ,
             as
             well
             as
             of
             and
             for
             the
             sins
             against
             any
             of
             the
             other
             Commandements
             :
             For
             the
             second
             Commandement
             being
             as
             moral
             as
             the
             rest
             ,
             is
             as
             capable
             of
             being
             transgressed
             as
             the
             rest
             ;
             and
             why
             then
             should
             your
             Interrogatories
             upon
             the
             seventh
             Commandement
             (
             in
             true
             account
             ,
             though
             the
             sixt
             in
             yours
             ,
             )
             be
             so
             many
             and
             gross
             ,
             as
             almost
             to
             lead
             even
             your
             very
             Priests
             into
             Temptation
             ,
             and
             yet
             so
             few
             or
             none
             at
             all
             ,
             upon
             the
             second
             ,
             as
             not
             to
             lead
             your
             people
             out
             of
             it
             ?
             Si
             cognovit
             faeminam
             in
             vase
             naturali
             vel
             extra
             vas
             ,
             is
             such
             a
             question
             as
             may
             justly
             come
             under
             an
             interdict
             ;
             for
             God
             plainly
             forbids
             all
             such
             ribauldry
             which
             leads
             men
             into
             sin
             ,
             Ephes.
             5.
             3.
             
             
               Let
               it
               not
               once
               be
               naemed
               among
               you
               as
               becometh
               Saints
            
             ;
             And
             Colos.
             3.
             8.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               filthy
               communication
            
             is
             to
             be
             put
             out
             of
             the
             mouth
             ,
             not
             taken
             into
             it
             ,
             for
             fear
             it
             should
             pass
             from
             the
             mouth
             into
             the
             heart
             ;
             But
             
               si
               adoravit
               imaginem
            
             ,
             if
             he
             hath
             falen
             down
             and
             worshipped
             an
             image
             ,
             is
             such
             a
             question
             as
             ought
             not
             to
             be
             omitted
             in
             your
             Penitential
             Interrogatories
             ,
             because
             God
             hath
             forbidden
             such
             a
             
             worship
             ,
             and
             hath
             commanded
             such
             a
             worshipper
             to
             repent
             ,
             and
             the
             goodness
             of
             God
             leading
             him
             to
             repentance
             ,
             
               (
               Rom.
            
             2.
             4.
             
             )
             it
             is
             the
             wickedness
             of
             man
             to
             keep
             him
             from
             it
             :
             And
             truly
             the
             practice
             of
             your
             Church
             doth
             not
             lead
             such
             a
             sinner
             to
             repentance
             ,
             but
             rather
             doth
             confirm
             him
             in
             his
             impenitency
             :
             For
             seeing
             so
             many
             interrogatories
             upon
             all
             the
             other
             Commandements
             ,
             not
             only
             for
             Commissions
             in
             thought
             ,
             word
             ,
             and
             deed
             ,
             but
             also
             for
             Omissions
             ,
             and
             seeing
             none
             at
             all
             upon
             the
             second
             Commandement
             ,
             he
             is
             thereby
             confirmed
             that
             there
             can
             be
             no
             sin
             against
             that
             Commandement
             ,
             and
             so
             no
             repentance
             needful
             concerning
             it
             :
             By
             which
             means
             he
             is
             in
             danger
             not
             to
             repent
             truly
             of
             any
             sin
             ;
             This
             general
             Axiome
             ,
             
               He
               that
               offends
               in
               one
               point
               is
               guilty
               of
               all
               ,
            
             being
             as
             undenyably
             true
             concerning
             each
             point
             of
             repentance
             ,
             as
             concerning
             each
             point
             of
             obedience
             ;
             for
             by
             the
             witting
             and
             willing
             neglect
             of
             repentance
             no
             less
             then
             of
             obedience
             in
             any
             one
             particular
             ,
             Gods
             authority
             is
             equally
             contemned
             ,
             and
             Christian
             Charity
             is
             equally
             violated
             ;
             And
             though
             I
             doubt
             not
             but
             God
             graciously
             accepts
             of
             your
             Peoples
             unfeigned
             repentance
             ,
             because
             being
             cordial
             for
             the
             
             sins
             they
             know
             ,
             it
             is
             effectual
             for
             the
             sins
             they
             know
             not
             ;
             yet
             sure
             your
             Priests
             do
             not
             discharge
             their
             duties
             so
             conscionably
             as
             they
             ought
             ,
             who
             keep
             the
             people
             from
             knowing
             their
             sins
             against
             the
             second
             Commandement
             ;
             for
             by
             that
             means
             they
             do
             keep
             some
             from
             being
             true
             Penitents
             ,
             &
             do
             not
             take
             a
             right
             course
             to
             make
             any
             one
             a
             true
             Penitent
             .
             Do
             you
             think
             God
             will
             forget
             this
             his
             own
             Commandement
             in
             his
             last
             sentence
             ,
             because
             you
             are
             now
             willing
             to
             forget
             it
             in
             your
             examinations
             ?
             If
             not
             ,
             why
             should
             you
             thus
             betray
             the
             souls
             committed
             to
             your
             charge
             ,
             not
             teaching
             them
             to
             judge
             themselves
             ,
             that
             they
             may
             not
             be
             condemneded
             of
             the
             Lord
             ?
             For
             even
             your
             method
             of
             Confession
             Printed
             at
             Paris
             ,
             1556.
             which
             pretends
             fully
             to
             shew
             all
             sins
             and
             their
             remedies
             ,
             (
             in
             qua
             peccata
             &
             eorum
             remedia
             plenissimè
             continentur
             )
             yet
             quite
             leaves
             out
             the
             second
             Commandement
             ;
             for
             thus
             it
             summs
             up
             the
             Precepts
             of
             the
             Decalogue
             ,
             Unum
             crede
             Deum
             ,
             
               Believe
               in
               one
               God
            
             ,
             for
             the
             first
             ;
             Ne
             jures
             vana
             per
             ipsum
             ,
             
               Take
               not
               his
               name
               in
               vain
               ,
            
             for
             the
             second
             Commandement
             ,
             and
             more
             at
             large
             so
             sets
             them
             down
             in
             the
             Titles
             of
             the
             two
             ensuing
             Chapters
             ,
             that
             we
             cannot
             think
             the
             
             omission
             of
             the
             second
             Commandement
             the
             fault
             of
             your
             Poetry
             ,
             but
             of
             your
             Divinity
             ;
             So
             you
             see
             it
             was
             not
             out
             of
             any
             humour
             of
             quarrelsomness
             ,
             but
             meerly
             out
             of
             zeal
             to
             godliness
             ,
             that
             I
             hinted
             the
             defect
             of
             your
             Confessional
             Interrogatories
             .
          
           
             5.
             
             But
             it
             seems
             by
             you
             ,
             It
             is
             not
             only
             the
             practice
             ,
             but
             also
             the
             Doctrine
             of
             your
             Church
             ,
             That
             there
             needs
             no
             repentance
             for
             any
             sin
             against
             the
             second
             Commandement
             ,
             and
             you
             think
             to
             justifie
             this
             doctrine
             ,
             first
             by
             making
             no
             second
             Commandement
             ,
             and
             then
             by
             making
             no
             sin
             against
             it
             :
             First
             by
             making
             no
             second
             Commandement
             ;
             For
             you
             say
             ,
             Saint
             Augustine
             
               and
               all
               Catholick
               Divines
               after
               ,
               reckon
               these
               two
               but
               as
               one
               .
            
             Secondly
             by
             making
             no
             sin
             against
             the
             second
             Commandement
             ,
             for
             you
             say
             ,
             
               It
               is
               impossible
               for
               Christians
               well
               instructed
               in
               the
               first
               ,
               to
               offend
               through
               ignorance
               against
               the
               second
               .
            
             I
             answer
             first
             in
             general
             ,
             That
             there
             is
             no
             Catholick
             Divinity
             ,
             either
             in
             the
             one
             ,
             or
             in
             the
             other
             ;
             either
             in
             making
             the
             second
             no
             Commandement
             ,
             or
             in
             making
             no
             sin
             through
             ignorance
             against
             it
             :
             For
             the
             Ten
             Commandements
             of
             the
             Decalogue
             are
             no●…ess
             fundamentals
             in
             regard
             of
             
             our
             Charity
             ,
             then
             the
             twelve
             Articles
             of
             the
             Apostles
             Creed
             are
             fundamentals
             in
             regard
             of
             our
             Faith
             ;
             and
             it
             is
             as
             Catholick
             to
             abolish
             or
             confound
             an
             Article
             ,
             as
             to
             abolish
             or
             confound
             a
             Commandement
             ;
             and
             you
             may
             as
             well
             say
             ,
             there
             may
             be
             no
             errour
             of
             ignorance
             against
             one
             of
             the
             Articles
             ,
             as
             that
             there
             may
             be
             no
             sin
             of
             ignorance
             against
             one
             of
             the
             Commandements
             :
             For
             the
             Decalogue
             is
             
               Symbolum
               agendorum
            
             ,
             as
             the
             Creed
             is
             
               Symbolum
               credendorum
            
             ;
             the
             one
             is
             a
             short
             summarie
             of
             Duties
             to
             be
             practised
             ,
             as
             the
             other
             of
             Truths
             to
             be
             believed
             ;
             and
             all
             the
             Decalogue
             is
             as
             necessary
             to
             salvation
             as
             all
             the
             Creed
             ;
             for
             as
             he
             that
             dis-believes
             any
             one
             Article
             is
             in
             the
             state
             of
             damnation
             ,
             so
             he
             that
             disobeyes
             any
             one
             Command
             ;
             And
             as
             God
             requires
             us
             to
             know
             and
             believe
             every
             particular
             Article
             ,
             at
             least
             in
             the
             purpose
             and
             preparation
             of
             our
             souls
             ,
             that
             we
             may
             be
             saved
             ;
             so
             also
             to
             know
             and
             obey
             every
             particular
             Command
             ,
             dispencing
             no
             more
             with
             our
             dis-obedience
             ,
             then
             with
             our
             dis-belief
             ;
             and
             exacting
             as
             much
             our
             knowledge
             of
             ,
             and
             obedience
             to
             his
             Commands
             ,
             as
             our
             knowledge
             and
             our
             belief
             of
             his
             Promises
             ;
             both
             Faith
             and
             Obedience
             must
             be
             alike
             ,
             as
             to
             
             the
             
               perfection
               of
               parts
            
             ,
             though
             neither
             is
             or
             can
             be
             as
             to
             the
             
               perfection
               of
               degrees
            
             :
             As
             our
             faith
             is
             not
             a
             true
             faith
             able
             to
             save
             ,
             us
             unless
             in
             our
             desire
             we
             perfectly
             believe
             all
             that
             God
             hath
             revealed
             to
             us
             ;
             so
             our
             charity
             is
             not
             a
             true
             charity
             able
             to
             save
             us
             ,
             unless
             in
             our
             desires
             we
             perfectly
             fulfill
             all
             that
             God
             hath
             commanded
             us
             :
             For
             God
             accepting
             through
             Christ
             the
             will
             for
             the
             deed
             both
             in
             our
             believing
             ,
             and
             in
             our
             obeying
             ,
             doth
             so
             accept
             us
             in
             his
             Son
             ,
             ●…s
             not
             to
             deny
             himself
             .
             He
             takes
             that
             for
             a
             true
             faith
             which
             saith
             ,
             
               Lord
               ,
               I
               believe
               ,
               help
               thou
               my
               unbelief
            
             ;
             because
             it
             desires
             to
             believe
             whatever
             he
             hath
             proposed
             for
             the
             object
             of
             faith
             ;
             He
             takes
             that
             for
             a
             true
             Charity
             which
             saith
             ,
             
               We
               are
               not
               able
               of
               our-selves
               ,
               as
               of
               our-selves
               ,
               to
               think
               a
               good
               thought
               ,
            
             because
             it
             desires
             to
             perform
             whatever
             he
             hath
             proposed
             as
             the
             object
             of
             our
             obedience
             ;
             
               There
               is
               his
               gracious
               accepting
               us
               in
               his
               Son
               :
            
             But
             he
             takes
             not
             that
             for
             a
             true
             faith
             which
             saith
             concerning
             the
             least
             title
             of
             his
             revealed
             Truth
             ,
             
               I
               will
               not
               believe
            
             ;
             for
             that
             is
             to
             question
             his
             being
             the
             first
             Truth
             ;
             nor
             that
             for
             a
             true
             Charity
             which
             saith
             concerning
             the
             least
             title
             of
             his
             imposed
             Commands
             ,
             
               I
               will
               not
               obey
            
             ;
             for
             that
             is
             to
             question
             
             his
             being
             the
             last
             or
             chiefest
             good
             ;
             
               There
               is
               his
               not
               denying
               himself
               :
            
             God
             accepts
             us
             in
             his
             Son
             by
             taking
             the
             will
             for
             the
             deed
             ,
             both
             in
             our
             Faith
             and
             in
             our
             Obedience
             ;
             but
             he
             denyes
             not
             himself
             by
             allowing
             us
             to
             believe
             or
             obey
             according
             to
             our
             own
             wills
             ;
             for
             what
             we
             want
             of
             actual
             conformity
             to
             his
             will
             in
             our
             righteousness
             ,
             we
             are
             bound
             to
             make
             up
             by
             a
             potential
             conformity
             to
             his
             will
             in
             our
             repentance
             ;
             which
             is
             a
             plain
             demonstration
             that
             God
             accepts
             not
             of
             half-Christians
             ,
             either
             in
             believing
             or
             in
             obeying
             ,
             but
             will
             have
             us
             put
             on
             
               All
               Christ
            
             ,
             before
             he
             will
             accept
             us
             
               in
               Christ
            
             ,
             according
             to
             the
             Apostles
             exhortation
             ,
             
               Put
               ye
               on
               the
               Lord
               Jesus
               Christ
               ,
            
             Rom.
             13.
             14.
             that
             is
             ,
             Put
             him
             on
             no
             less
             as
             your
             Lord
             to
             be
             ruled
             and
             governed
             by
             his
             commands
             ,
             then
             as
             your
             Jesus
             to
             be
             revived
             by
             the
             purchase
             and
             promise
             ,
             or
             to
             be
             anointed
             with
             the
             joy
             and
             gladness
             of
             his
             salvation
             ;
             For
             a
             meer
             speculative
             knowledge
             of
             the
             divine
             promises
             can
             bring
             no
             man
             to
             Christ
             ,
             without
             a
             practical
             knowledge
             and
             love
             of
             the
             Divine
             Commands
             ;
             and
             therefore
             the
             doctrine
             of
             the
             moral
             Law
             is
             as
             necessary
             to
             us
             Christians
             ,
             both
             to
             be
             known
             and
             to
             be
             practised
             ,
             as
             it
             was
             to
             
             the
             Jews
             ;
             and
             consequently
             whatsoever
             is
             propounded
             in
             the
             Decalogue
             ,
             is
             so
             really
             fundamental
             in
             joyning
             us
             to
             Christ
             the
             foundation
             ,
             that
             as
             it
             must
             be
             obeyed
             to
             keep
             us
             from
             refractoriness
             ,
             
               which
               separates
               the
               will
            
             ,
             so
             it
             must
             be
             taught
             to
             keep
             us
             from
             ignorance
             and
             from
             errour
             ,
             
               which
               separates
               the
               understanding
            
             from
             the
             blessed
             Redeemer
             and
             lover
             of
             our
             souls
             .
             For
             as
             the
             Creed
             doth
             teach
             us
             to
             know
             God
             in
             Christ
             ,
             as
             he
             will
             be
             known
             ;
             so
             the
             Decalogue
             doth
             teach
             us
             to
             worship
             God
             in
             Christ
             ,
             as
             he
             will
             be
             worshipped
             ;
             The
             same
             Messias
             
               who
               came
               to
               teach
               us
               all
               things
               ,
            
             hath
             not
             only
             said
             ,
             
               This
               is
               life
               eternal
               ,
               that
               they
               might
               know
               thee
               the
               only
               true
               God
               ,
               and
               Jesus
               Christ
               whom
               thou
               hast
               sent
               ,
            
             John
             17.
             3.
             but
             also
             ,
             
               I
               know
               that
               his
               commandement
               is
               life
               everlasting
               ,
            
             John
             12.
             50.
             
             As
             his
             Creed
             is
             life
             eternal
             which
             teacheth
             us
             to
             know
             God
             in
             Christ
             ,
             so
             his
             commandment
             is
             life
             eternal
             which
             teacheth
             us
             to
             love
             and
             obey
             God
             in
             Christ
             ;
             
               I
               know
               that
               his
               commandement
               is
               life
               everlasting
               .
            
             If
             Christ
             know
             it
             ,
             the
             Christian
             may
             not
             doubt
             it
             ,
             much
             less
             deny
             it
             :
             And
             therefore
             he
             that
             denyes
             or
             eludes
             any
             Commandement
             in
             the
             Decalogue
             ,
             is
             in
             as
             great
             danger
             of
             damnation
             ,
             
             as
             he
             that
             denyes
             or
             eludes
             any
             Article
             of
             the
             Creed
             ;
             For
             a
             false
             tenent
             in
             matters
             of
             obedience
             against
             any
             one
             Commandement
             ,
             is
             an
             heresie
             in
             practicks
             and
             destroyes
             salvation
             ,
             if
             it
             be
             unrepented
             ,
             even
             as
             a
             false
             tenent
             in
             matters
             of
             Faith
             against
             any
             one
             Article
             of
             the
             Creed
             ,
             is
             an
             heresie
             in
             speculatives
             :
             So
             saith
             the
             Apostle
             ,
             1
             Cor.
             6.
             9
             ,
             10.
             
             
               Know
               ye
               not
               that
               the
               unrighteous
               shall
               not
               inherit
               the
               Kingdom
               of
               God
               ?
               Be
               not
               deceived
               ;
               neither
               fornicators
               ,
               nor
               idolators
               ,
               nor
               adulterers
               ,
               nor
               effeminate
               ,
               nor
               abusers
               of
               themselves
               with
               mankind
               ,
               nor
               thieves
               ,
               nor
               covetous
               ,
               nor
               drunkards
               ,
               nor
               revilers
               ,
               nor
               extortioners
               ,
               shall
               inherit
               the
               Kingdom
               of
               God
               :
            
             As
             if
             the
             Apostle
             had
             said
             ,
             It
             is
             no
             less
             damnable
             to
             err
             in
             the
             principles
             of
             practice
             ,
             then
             in
             those
             of
             speculation
             ;
             therefore
             he
             supposeth
             these
             also
             may
             be
             Hereticks
             ,
             saying
             unto
             them
             ,
             
               Be
               not
               deceived
            
             ;
             For
             corruption
             of
             judgement
             in
             duties
             of
             life
             may
             make
             an
             Heretick
             ,
             as
             much
             as
             in
             Articles
             of
             Faith
             ,
             especially
             if
             it
             be
             in
             any
             principle
             or
             ground
             of
             the
             Law
             ;
             as
             he
             which
             thinks
             he
             may
             be
             a
             Rebel
             or
             an
             Idolator
             ,
             and
             yet
             inherit
             the
             Kingdom
             of
             God
             ,
             is
             as
             much
             deceived
             ,
             as
             he
             which
             denyes
             the
             Communion
             of
             Saints
             ,
             and
             yet
             
             thinks
             to
             be
             saved
             :
             For
             he
             doth
             impinge
             in
             as
             fundamental
             a
             point
             ,
             and
             consequently
             incurrs
             a
             most
             pernicious
             and
             damnable
             heresie
             :
             For
             a
             Practical
             truth
             declared
             in
             any
             Commandement
             ,
             is
             a
             fundamental
             Truth
             ,
             and
             challengeth
             our
             knowledge
             and
             belief
             no
             less
             then
             a
             speculative
             truth
             declared
             in
             an
             Article
             of
             faith
             .
          
           
             6.
             
             And
             therefore
             Suarez
             doth
             justily
             and
             judiciously
             except
             against
             those
             who
             labouring
             to
             maintain
             the
             Infallibility
             of
             your
             Church
             ,
             do
             notwithstanding
             confess
             that
             she
             may
             err
             in
             
               doctrina
               morum
            
             ,
             but
             not
             in
             
               doctrina
               fidei
            
             ,
             in
             doctrine
             of
             life
             ,
             but
             not
             in
             doctrine
             of
             belief
             ;
             in
             matter
             of
             fact
             ,
             but
             not
             in
             matter
             of
             faith
             (
             Disp.
             de
             fide
             ,
             sec.
             7.
             
             &
             8.
             )
             because
             (
             saith
             he
             )
             by
             and
             from
             any
             impious
             and
             ungodly
             decision
             or
             determination
             in
             duties
             of
             life
             ,
             must
             needs
             follow
             an
             errour
             in
             Faith
             :
             And
             so
             Bellarmine
             himself
             professeth
             (
             lib.
             4.
             de
             Pont.
             c.
             5.
             )
             Si
             Papa
             erraret
             praecipiendo
             vitia
             &
             prohibendo
             virtutes
             ,
             teneretur
             Ecclesia
             credere
             vitia
             esse
             bona
             ,
             &
             virtutes
             esse
             malas
             ,
             &
             proinde
             teneretur
             errare
             ;
             
               If
               the
               Pope
               should
               err
               so
               grosly
               as
               to
               command
               us
               to
               do
               evil
               ,
               and
               to
               eschew
               that
               which
               is
               good
               ,
               the
               Church
               would
               be
               bound
               to
               believe
               that
               Vices
               were
               lawful
               ,
               and
            
             
             
               Vertues
               unlawful
               ,
               and
               so
               consequently
               would
               be
               bound
               to
               be
               in
               errour
               .
            
             We
             may
             yet
             further
             improve
             this
             tenent
             ,
             and
             say
             ,
             That
             no
             man
             can
             maintain
             what
             is
             false
             in
             matter
             of
             fact
             ,
             but
             he
             must
             also
             maintain
             what
             is
             false
             in
             matter
             of
             faith
             ,
             according
             to
             the
             very
             same
             particular
             in
             the
             Creed
             ,
             which
             corresponds
             to
             that
             of
             the
             Decalogue
             ,
             wherein
             he
             is
             erroneous
             ;
             whether
             the
             falsity
             concern
             his
             God
             ,
             or
             his
             neighbour
             ,
             or
             himself
             ;
             For
             as
             all
             practicks
             ,
             so
             all
             speculatives
             are
             reducible
             to
             these
             three
             heads
             ,
             Our
             God
             ,
             our
             neighbour
             and
             our selves
             :
             As
             for
             example
             ,
             He
             that
             explicitly
             in
             fact
             maintains
             that
             fornication
             is
             lawful
             ,
             or
             any
             sin
             that
             is
             against
             his
             own
             body
             ,
             doth
             implicitly
             in
             faith
             deny
             his
             own
             resurrection
             ;
             and
             as
             
               in
               fact
            
             ,
             so
             also
             
               in
               faith
            
             doth
             sin
             against
             himself
             :
             He
             that
             maintains
             any
             point
             of
             faction
             and
             disobedience
             against
             the
             fifth
             Commandement
             ,
             or
             any
             thing
             of
             injustice
             against
             the
             rest
             ,
             doth
             not
             only
             in
             fact
             explicitly
             sin
             against
             the
             Decalogue
             ,
             but
             also
             in
             faith
             implicitly
             sin
             against
             the
             Creed
             ,
             in
             that
             part
             of
             it
             which
             concerns
             his
             neighbour
             ,
             that
             is
             ,
             The
             Catholick
             Church
             and
             the
             Communion
             of
             Saints
             .
             Lastly
             ,
             He
             that
             maintains
             any
             false
             external
             worship
             ,
             
             being
             rather
             willing
             to
             expunge
             or
             confound
             the
             second
             Commandement
             ,
             then
             to
             obey
             it
             ,
             sins
             not
             only
             in
             fact
             but
             also
             in
             faith
             against
             his
             God
             ,
             and
             doth
             in
             effect
             expunge
             that
             Article
             out
             of
             his
             Creed
             ,
             which
             immediately
             concerneth
             the
             Deity
             ,
             
               I
               believe
               in
               God
            
             :
             So
             you
             see
             there
             is
             no
             Catholick
             Divinity
             in
             this
             doctrine
             ,
             which
             either
             makes
             the
             second
             no
             Commandement
             ,
             or
             makes
             no
             sin
             against
             it
             :
             as
             it
             is
             no
             Catholick
             Divinity
             which
             supposeth
             our
             belief
             in
             God
             to
             be
             no
             Article
             of
             Faith
             ,
             or
             that
             there
             may
             be
             in
             Christians
             no
             errour
             or
             heresie
             against
             that
             Article
             :
             For
             your
             seeming
             qualification
             in
             these
             words
             ,
             
               [
               through
               ignorance
            
             ]
             alters
             not
             the
             case
             ,
             because
             the
             second
             Commandement
             hath
             as
             great
             an
             obligation
             ,
             and
             as
             distinct
             a
             morality
             as
             the
             first
             ,
             and
             therefore
             may
             be
             transgressed
             as
             many
             waies
             as
             the
             first
             ,
             that
             is
             to
             say
             ,
             as
             well
             by
             ignorance
             as
             by
             negligence
             ,
             infirmity
             ,
             or
             presumption
             ;
             and
             I
             suppose
             you
             cannot
             think
             it
             for
             the
             credit
             of
             your
             Confessional
             Interrogatories
             ,
             so
             to
             keep
             men
             from
             ignorances
             ,
             as
             to
             let
             them
             continue
             in
             presumptions
             :
             Therefore
             either
             say
             ,
             there
             may
             be
             no
             sin
             at
             all
             against
             the
             second
             Commandement
             ,
             or
             do
             not
             say
             ,
             
             
               What
               Interr●…gatories
               are
               needful
               concerning
               it
               ?
            
             For
             if
             your
             Interrogatories
             do
             not
             discover
             the
             greater
             sins
             ,
             they
             must
             discover
             their
             own
             weakness
             ,
             if
             not
             your
             deceitfulness
             :
             &
             that
             's
             my
             answer
             in
             general
             .
          
           
             7.
             
             Secondly
             ,
             I
             answer
             in
             particular
             ,
             That
             Saint
             Augustine
             did
             in
             the
             division
             of
             the
             Commandements
             ,
             reckon
             the
             first
             and
             second
             but
             as
             One
             ;
             not
             that
             he
             thought
             the
             second
             comprized
             in
             the
             first
             (
             as
             you
             seem
             to
             intimate
             )
             but
             that
             from
             a
             Trinity
             of
             precepts
             concerning
             our
             duty
             towards
             God
             ,
             we
             might
             readily
             acknowledge
             a
             Trinity
             of
             persons
             in
             the
             Unity
             of
             the
             Godhead
             ;
             For
             he
             neither
             expunged
             the
             second
             Commandement
             out
             of
             the
             practical
             principles
             of
             his
             Religion
             ,
             nor
             confounded
             it
             with
             the
             first
             ,
             but
             allowed
             it
             to
             prohibit
             an
             external
             Idolatry
             in
             worshipping
             the
             Godhead
             by
             any
             Image
             or
             representation
             :
             For
             so
             saith
             he
             ,
             (
             lib.
             de
             fide
             &
             Symb.
             cap.
             7.
             )
             Simulachrum
             Dei
             nefas
             est
             Christiano
             in
             templo
             collocare
             ;
             
               It
               is
               a
               great
               sin
               for
               a
               Christian
               to
               set
               up
               any
               Image
               of
               God
               in
               the
               Church
            
             ;
             which
             is
             the
             very
             second
             Commandement
             changed
             from
             a
             
               legal
               prohibition
            
             ,
             into
             a
             
               doctrinal
               conclusion
            
             :
             Again
             ,
             (
             Epist.
             119.
             )
             In
             primo
             praecepto
             prohibetur
             
             coli
             aliqua
             in
             figmentis
             hominum
             Dei
             similitudo
             ,
             non
             quia
             non
             habet
             imaginem
             Deus
             ,
             sed
             quia
             nulla
             imago
             ejus
             coli
             debet
             ,
             nisi
             illa
             quae
             ho●…
             est
             quod
             ipse
             ;
             nec
             ipsa
             pro
             illo
             ,
             sed
             cum
             illo
             ;
             
               In
               the
               first
               Commandement
               ,
               (
               sc.
            
             the
             second
             being
             joyned
             with
             it
             ,
             according
             to
             his
             new
             method
             )
             
               we
               are
               forbidden
               to
               worship
               any
               Image
               of
               God
               ,
               according
               to
               the
               false
               inventions
               of
               men
               ,
               not
               that
               God
               hath
               not
               an
               Image
               ,
               but
               because
               no
               Image
               of
               his
               ought
               to
               be
               worshipped
               ,
               but
               only
               that
               one
               substantial
               Image
               of
               him
               ,
               his
               begotten
               Son
               ,
               who
               is
               the
               same
               with
               himself
               ,
               and
               to
               be
               worshipped
               as
               himself
               :
            
             And
             in
             his
             222.
             
             Epistle
             ,
             Si
             Trinitas
             sic
             est
             invisibilis
             ,
             ut
             nec
             mente
             videatur
             ,
             multò
             minus
             de
             illa
             hujusmodi
             opinionem
             habere
             debemus
             ,
             ut
             eam
             rebus
             corporalibus
             ,
             vel
             corporalium
             rerum
             imaginibus
             similem
             esse
             credamus
             :
             
               If
               the
               Trinity
               be
               so
               invisible
               ,
               as
               that
               it
               is
               also
               incomprehensible
               ,
               we
               ought
               not
               to
               have
               so
               slight
               an
               opinion
               concerning
               it
               ,
               as
               if
               it
               were
               like
               any
               corporeal
               thing
               ,
               or
               to
               think
               it
               may
               be
               represented
               by
               any
               corporeal
               images
               .
            
             What
             could
             Saint
             Augustine
             say
             more
             for
             the
             second
             Commandement
             ,
             and
             against
             you
             ,
             who
             are
             now
             come
             to
             represent
             and
             worship
             God
             the
             Father
             under
             the
             image
             of
             an
             Old
             
             man
             ,
             God
             the
             Son
             under
             the
             image
             of
             a
             Lamb
             ,
             and
             God
             the
             holy
             Ghost
             under
             the
             image
             of
             a
             Dove
             ?
             If
             I
             wrong
             you
             in
             this
             ,
             you
             may
             thank
             your
             own
             Cajetane
             ,
             who
             saith
             expresly
             ,
             Ecclesiae
             Romanae
             usus
             admittit
             hasce
             Trinitatis
             imagines
             ,
             eaque
             pinguntur
             non
             solum
             ut
             ostendantur
             ,
             sed
             ut
             adorentur
             :
             
               (
               Cajet
            
             .
             in
             3.
             
             Aqu.
             qu.
             25.
             art
             .
             3.
             )
             
               The
               custom
               of
               the
               Roman
               Church
               admitteth
               these
               images
               of
               the
               Trinity
               ,
               and
               they
               are
               painted
               not
               only
               that
               they
               may
               be
               shewed
               ,
               but
               also
               that
               they
               may
               be
               worshipped
               :
            
             See
             the
             vast
             difference
             between
             Saint
             Augustines
             and
             your
             doctrine
             concerning
             the
             
               second
               Commandement
            
             ;
             He
             alloweth
             it
             to
             prohibit
             both
             the
             making
             and
             the
             worshipping
             any
             Image
             of
             God
             ,
             either
             in
             Trinity
             or
             in
             Unity
             ;
             you
             notwithstanding
             that
             prohibition
             ,
             say
             it
             is
             lawful
             not
             only
             to
             make
             ,
             but
             also
             to
             worship
             the
             images
             of
             the
             Trinity
             :
             Doubtless
             were
             Saint
             Augustine
             now
             alive
             ,
             he
             would
             again
             part
             the
             second
             Commandement
             and
             divide
             it
             from
             the
             first
             ,
             meerly
             out
             of
             hatred
             to
             this
             your
             most
             abominable
             idolatry
             :
             For
             rather
             then
             suffer
             the
             holy
             and
             undivided
             Trinity
             to
             be
             thus
             sinfully
             either
             represented
             or
             worshipped
             expresly
             against
             this
             second
             Commandement
             ,
             
             He
             would
             certainly
             restore
             it
             to
             its
             own
             place
             ,
             that
             it
             might
             no
             longer
             lie
             hid
             under
             the
             first
             ,
             but
             recover
             its
             own
             power
             ,
             as
             being
             much
             more
             zealous
             of
             Gods
             glory
             then
             of
             his
             own
             ,
             and
             therefore
             such
             a
             Divine
             ;
             as
             had
             much
             rather
             lose
             his
             argument
             of
             proving
             the
             Trinity
             from
             the
             number
             of
             three
             Commandements
             in
             the
             first
             Table
             ,
             then
             let
             you
             lose
             your
             Religion
             by
             an
             idolatrous
             representation
             and
             worship
             of
             that
             Trinity
             expresly
             against
             the
             letter
             and
             the
             end
             of
             the
             second
             Commandement
             :
             Or
             if
             you
             think
             Saint
             Augustine
             a
             greater
             lover
             of
             his
             own
             imagination
             ,
             then
             of
             your
             reformation
             ,
             which
             were
             to
             make
             him
             
               a
               bad
               Divine
            
             ;
             yet
             you
             must
             believe
             him
             a
             greater
             lover
             of
             Gods
             glory
             ,
             then
             of
             his
             own
             imagination
             ;
             for
             else
             you
             cannot
             allow
             him
             to
             be
             
               a
               good
               Christian
            
             :
             Therefore
             that
             you
             may
             not
             un-Saint
             him
             ,
             pray
             unsinner
             your selves
             ,
             and
             allow
             the
             second
             Commandement
             to
             have
             its
             own
             force
             and
             vertue
             ,
             wherever
             you
             find
             it
             ,
             or
             plead
             not
             Saint
             Augustine
             for
             your
             precedent
             ;
             because
             he
             did
             only
             make
             bold
             with
             the
             place
             and
             order
             ,
             but
             not
             with
             the
             prohibition
             ,
             or
             power
             ,
             or
             substance
             of
             that
             Commandement
             :
             And
             consider
             seriously
             ,
             
             whether
             your
             being
             Antinomians
             in
             this
             one
             Commandement
             ,
             hath
             not
             taught
             others
             to
             be
             Antinomians
             in
             all
             the
             rest
             ;
             and
             whether
             your
             allowing
             such
             a
             gross
             representation
             and
             worship
             of
             the
             most
             holy
             ,
             most
             blessed
             and
             most
             glorious
             Trinity
             ,
             hath
             not
             much
             rebated
             the
             awfull
             reverence
             and
             serious
             belief
             of
             the
             holiness
             ,
             and
             blessedness
             ,
             and
             glory
             that
             is
             in
             those
             three
             persons
             of
             the
             God-head
             ,
             and
             consequently
             be
             not
             a
             ready
             way
             to
             make
             the
             scoffers
             that
             are
             come
             in
             these
             last
             daies
             ,
             to
             turn
             Antitrinitarians
             .
          
           
             8.
             
             But
             you
             say
             ,
             
               [
               All
               Catholick
               Divines
               after
               Saint
            
             Augustine
             
               have
               reckoned
               these
               two
               Commandements
               but
               as
               one
               .
               ]
            
             I
             take
             the
             boldness
             to
             say
             ,
             
               They
               have
               not
               done
               so
            
             ;
             Nay
             more
             ,
             I
             take
             the
             courage
             to
             say
             ,
             
               They
               may
               not
               do
               so
            
             .
             First
             I
             say
             ,
             
               They
               have
               not
               done
               so
            
             ;
             For
             ,
             1.
             
             Sedulius
             a
             Scotish
             Priest
             who
             lived
             in
             430.
             (
             ten
             years
             after
             Saint
             Augustine
             )
             and
             writ
             a
             Comment
             upon
             all
             Saint
             Pauls
             Epistles
             out
             of
             Origene
             ,
             Saint
             Ambrose
             ,
             Saint
             Hierom
             and
             Saint
             Augustine
             (
             as
             saith
             your
             Bellarmine
             )
             in
             his
             explanation
             of
             these
             words
             ,
             Eph.
             6.
             2.
             
             
               Honour
               thy
               Father
               and
               Mother
               ,
               which
               is
               the
               first
               Commandement
               with
               promise
               ,
            
             saith
             positively
             out
             of
             Saint
             Hierom
             ,
             
             
               There
               was
               a
               promise
               before
               in
               the
               second
               Commandement
            
             ;
             In
             secundo
             mandato
             repromissionem
             esse
             sociatam
             ;
             Ait
             enim
             non
             facies
             tibi
             Idola
             :
             He
             would
             not
             forsake
             the
             old
             division
             of
             the
             Decalogue
             ,
             received
             by
             the
             Fathers
             ,
             to
             follow
             Saint
             Augustines
             new
             division
             .
             2.
             
             Eucherius
             Bishop
             of
             Lions
             in
             France
             ,
             in
             the
             year
             440.
             in
             his
             questions
             upon
             the
             Epistle
             to
             the
             Ephesians
             ,
             saith
             concerning
             the
             fifth
             Commandement
             ,
             Alii
             vero
             hoc
             mandatum
             ,
             non
             quarto
             sed
             quinto
             loco
             ,
             quod
             &
             nos
             probamus
             ,
             esse
             confirmant
             ;
             
               Others
               reckon
               that
               not
               as
               the
               fourth
               ,
               but
               as
               the
               fifth
               Commandement
               ,
               of
               whom
               we
               approve
            
             ;
             Tacitely
             reproving
             Saint
             Augustines
             new
             division
             of
             the
             Decalogue
             ,
             but
             openly
             approving
             those
             who
             followed
             the
             other
             division
             before
             it
             .
             3.
             
             Primasius
             Bishop
             of
             Utica
             in
             Africa
             in
             the
             year
             545.
             writ
             a
             Comment
             upon
             all
             Saint
             Pauls
             Epistles
             ,
             (
             saith
             Bellarm.
             )
             and
             upon
             these
             words
             ,
             Eph.
             6.
             2.
             
               which
               is
               the
               first
               Commandement
               with
               promise
               ,
            
             gives
             us
             this
             exposition
             ,
             sc.
             in
             secundâ
             tabulâ
             quae
             ad
             humanitatem
             pertinentia
             praecepta
             sex
             numero
             continebat
             ;
             Prima
             enim
             tabula
             propriè
             Divina
             officia
             exigebat
             ;
             
               The
               fifth
               Commandement
               was
               the
               first
               with
               promise
               ,
            
             sc.
             
               in
               the
               second
            
             
             
               t●…ble
               ,
               which
               contains
               the
               six
               precepts
               ,
               expressing
               mans
               duty
               towards
               his
               neighbour
               ;
               as
               for
               the
               first
               table
               ,
               that
               only
               declareth
               mans
               duty
               towards
               his
               God
               :
            
             See
             here
             is
             an
             Africane
             Bishops
             testimony
             to
             prove
             that
             Saint
             Augustines
             new
             division
             of
             the
             Decalogue
             ,
             was
             not
             yet
             received
             in
             his
             own
             Church
             ;
             for
             the
             Africanes
             above
             an
             hundred
             years
             after
             he
             had
             made
             that
             division
             ,
             did
             still
             reckon
             but
             six
             Commandements
             in
             the
             second
             Table
             ;
             whereas
             if
             they
             had
             made
             but
             one
             of
             the
             two
             first
             ,
             they
             must
             have
             made
             two
             of
             the
             last
             ,
             or
             else
             have
             come
             short
             in
             the
             number
             of
             Ten
             Commandements
             .
             4.
             
             
               Procopius
               Gazaeus
            
             a
             Catholick
             Author
             of
             the
             Greek
             Church
             ,
             and
             commended
             by
             Photius
             ,
             who
             writ
             about
             the
             year
             560.
             saith
             Bellarmine
             ,
             in
             his
             Comment
             upon
             Exodus
             saith
             thus
             ,
             [
             Non
             erunt
             tibi
             Dii
             praeter
             me
             ,
             &c.
             ]
             Hoc
             primum
             est
             praeceptum
             ,
             secundo
             sermocinante
             de
             idolis
             &
             imaginibus
             :
             ni
             enim
             in
             hunc
             modum
             quis
             leges
             distinguat
             ,
             non
             poterit
             in
             ordinem
             certum
             redigere
             Decalogum
             ;
             
               The
               second
               Commandement
               is
               that
               which
               forbids
               Idols
               and
               Images
               ;
               for
               unless
               we
               follow
               this
               division
               ,
               we
               cannot
               have
               a
               right
               order
               of
               the
               Commandements
               .
            
             5.
             
             Hesychius
             Bishop
             of
             Hierusalem
             ,
             
             who
             lived
             in
             the
             time
             of
             Saint
             Gregory
             ,
             (
             saith
             Bellarmine
             )
             and
             expounded
             Saint
             Hieroms
             Latine
             Text
             ,
             then
             generally
             received
             in
             the
             Church
             ,
             in
             his
             expositions
             upon
             Leviticus
             ,
             sets
             down
             a
             new
             division
             of
             the
             Commandements
             ,
             making
             Two
             of
             the
             first
             ,
             and
             putting
             the
             second
             in
             the
             place
             of
             the
             third
             ,
             (
             which
             Saint
             Augustine
             had
             made
             a
             part
             of
             the
             first
             )
             and
             the
             third
             in
             the
             place
             of
             the
             fourth
             ,
             that
             so
             he
             might
             leave
             out
             the
             fourth
             ,
             (
             which
             he
             thought
             meerly
             ceremonial
             )
             and
             yet
             retain
             the
             right
             number
             of
             four
             Commandements
             in
             the
             first
             Table
             .
             Distinguit
             tamen
             quatuor
             praecepta
             pertinentia
             ad
             Deum
             ,
             (
             12
             ae
             .
             qu.
             100.
             art
             .
             4.
             in
             c.
             )
             
               Though
               he
               left
               out
               the
               fourth
               Commandement
               ,
               yet
               he
               would
               not
               have
               less
               then
               four
               in
               the
               first
               table
               ,
            
             and
             consequently
             ,
             could
             not
             allow
             seven
             in
             the
             second
             ;
             so
             it
             is
             clear
             that
             in
             neither
             Table
             he
             thought
             himself
             bound
             to
             follow
             Saint
             Augustines
             division
             of
             the
             Ten
             Commandements
             .
             6.
             
             Jonas
             Bishop
             of
             Orleans
             in
             France
             ,
             (
             about
             eight
             hundred
             years
             after
             Christ
             ,
             and
             full
             four
             hundred
             years
             after
             Saint
             Augustine
             )
             saith
             of
             Claudius
             Bishop
             of
             
               Turine
               ,
               That
               he
               took
               the
               second
               Commandement
               to
               forbid
               the
               making
               of
               all
               Images
               ,
            
             
             (
             Quum
             de
             omni
             similitudine
             facienda
             secundum
             Decalogi
             praeceptum
             assumpseris
             )
             Which
             he
             could
             not
             have
             said
             ,
             if
             the
             second
             Commandement
             had
             been
             then
             joyned
             with
             the
             first
             ,
             according
             to
             Saint
             Augustines
             example
             ;
             though
             since
             it
             hath
             had
             the
             ill
             fortune
             to
             be
             
               suppressed
               by
               it
            
             ,
             or
             to
             be
             
               forgotten
               in
               it
            
             .
             This
             Centurie
             produced
             one
             more
             famous
             Writer
             or
             Commentator
             upon
             the
             whole
             Bible
             ,
             in
             the
             Latine
             Church
             ,
             namely
             
               Rabanus
               Maurus
            
             Bishop
             of
             Mentz
             ,
             an
             .
             835.
             and
             he
             in
             his
             Comment
             upon
             Exodus
             ,
             (
             lib.
             2.
             cap.
             12.
             )
             hath
             this
             Title
             ,
             Sermo
             Dei
             ad
             populum
             ,
             Decalogum
             Legis
             proferens
             ,
             
               The
               Sermon
               of
               God
               to
               the
               people
               concerning
               the
               Ten
               words
               of
               the
               Law
            
             ;
             and
             in
             the
             Chapter
             it self
             hath
             these
             words
             ,
             Primum
             ergo
             mandatum
             est
             Non
             erunt
             tibi
             Dii
             alii
             praeter
             me
             ;
             &
             post
             haec
             sequitur
             ,
             Non
             facies
             tibi
             sculptile
             ,
             neque
             omnem
             similitudinem
             ,
             &c.
             
             
               The
               first
               Commandement
               is
               this
               ,
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               ;
               and
               after
               that
               follows
               ,
               Thou
               shalt
               not
               make
               to
               thy self
               any
               graven
               image
               ,
               nor
               the
               likeness
               of
               any
               thing
               ,
            
             &c.
             which
             he
             could
             not
             have
             said
             did
             follow
             after
             the
             first
             ,
             if
             he
             had
             found
             it
             joyned
             with
             the
             first
             ,
             and
             reputed
             ,
             in
             the
             judgement
             of
             all
             Catholick
             Divines
             ,
             
             as
             a
             part
             of
             that
             Commandement
             :
             But
             I
             will
             now
             pass
             to
             the
             twelfth
             Centurie
             ,
             where
             I
             meet
             with
             
               Rupertus
               Tuitiensis
            
             ,
             who
             lived
             about
             the
             year
             1124.
             (
             that
             is
             ,
             full
             seven
             hundred
             years
             after
             Saint
             Augustine
             )
             yet
             sheweth
             plainly
             ,
             That
             Saint
             Augustines
             division
             of
             the
             Decalogue
             ,
             was
             not
             then
             received
             in
             the
             Latine
             Church
             ;
             For
             in
             his
             Comment
             upon
             Exodus
             (
             lib.
             3.
             cap.
             31.
             )
             he
             saith
             ,
             that
             the
             first
             Commandement
             was
             ,
             
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
            
             ;
             the
             last
             ,
             
               Thou
               shalt
               not
               covet
            
             ;
             [
             Primum
             est
             ,
             Non
             habebis
             Deos
             alienos
             coram
             me
             ;
             Ultimum
             ,
             Non
             concupisces
             ]
             whereas
             if
             his
             Church
             had
             then
             followed
             Saint
             Augustines
             division
             or
             account
             ,
             he
             must
             have
             said
             ,
             not
             ultimum
             ,
             but
             
               duo
               ultima
               Non
               concupises
            
             ,
             not
             the
             last
             ,
             but
             the
             two
             last
             are
             ,
             
               Thou
               shalt
               not
               covet
            
             ;
             For
             Saint
             Augustine
             takes
             
               Thou
               shalt
               not
               covet
               thy
               neighbours
               house
            
             for
             one
             ,
             and
             
               Thou
               shalt
               not
               covet
               thy
               neighbours
               wife
            
             for
             another
             Commandement
             :
             But
             in
             the
             first
             words
             of
             the
             following
             Chapter
             he
             speaks
             yet
             more
             plainly
             ,
             whereby
             he
             that
             runs
             may
             read
             ,
             he
             that
             reads
             must
             understand
             ,
             That
             in
             the
             age
             wherein
             he
             lived
             ,
             neither
             was
             the
             second
             Commandement
             confounded
             with
             the
             first
             ,
             nor
             the
             second
             
             Table
             augmented
             in
             the
             number
             of
             its
             Commandements
             :
             His
             words
             at
             large
             are
             these
             ;
             speaking
             of
             the
             Commandements
             in
             the
             very
             beginning
             of
             his
             32.
             
             Chapter
             ,
             Quorum
             primum
             ,
             Non
             habebis
             Deos
             alienos
             coram
             me
             ;
             Non
             facies
             tibi
             sculptile
             ,
             sequens
             ;
             sed
             ultimum
             est
             ,
             Non
             concupisces
             ;
             Quatuor
             ex
             his
             dilectioni
             Dei
             ,
             sex
             dilectioni
             subserviunt
             proximi
             :
             Non
             habebis
             Deos
             alienos
             coram
             me
             ;
             Non
             facies
             tibi
             sculptile
             neque
             omnem
             similitudinem
             ;
             Non
             assumes
             nomen
             Domini
             Dei
             tui
             in
             vanum
             ;
             Memento
             ut
             diem
             sabbatorum
             sanctifices
             ;
             Quatuor
             ista
             Dei
             dilectioni
             repugnantia
             prohibendo
             ,
             locum
             eidem
             dilectioni
             Dei
             ,
             sermo
             Dei
             parare
             intendit
             ;
             
               The
               first
               of
               the
               Commandements
               is
               this
               ,
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               ;
               The
               next
               to
               that
               is
               ,
               Thou
               shalt
               not
               make
               to
               thy self
               any
               graven
               Image
               ;
               and
               the
               last
               of
               all
               is
               ,
               Thou
               shalt
               not
               covet
               :
               Four
               of
               these
               set
               forth
               our
               love
               towards
               our
               God
               ,
               and
               six
               our
               love
               towards
               our
               neighbour
               ;
               Thou
               shalt
               have
               no
               other
               Gods
               ,
               Thou
               shalt
               not
               make
               an
               image
               ,
               Thou
               shalt
               not
               take
               the
               name
               of
               God
               in
               vain
               ,
               and
               Remember
               thou
               keep
               holy
               the
               Sabbath
               day
               ,
               by
               forbidding
               those
               four
               things
               which
               are
               repugnant
               to
               the
               love
               of
               God
               ,
               do
               intend
               to
               prepare
               amongst
               us
               a
               place
            
             
             
               for
               his
               love
            
             :
             See
             here
             he
             allows
             four
             Commandements
             to
             treat
             of
             the
             love
             of
             God
             ,
             and
             the
             second
             to
             be
             one
             of
             those
             four
             ;
             So
             he
             admits
             not
             of
             Saint
             
               Augustines
               conjunction
            
             of
             the
             first
             and
             second
             into
             one
             ;
             and
             he
             allows
             six
             Commandements
             to
             treat
             of
             the
             love
             of
             our
             neighbour
             ;
             so
             he
             admits
             not
             of
             Saint
             
               Augustines
               division
            
             of
             the
             Tenth
             Commandement
             into
             two
             :
             And
             he
             was
             of
             so
             great
             a
             repute
             for
             a
             true
             Catholick
             Divine
             ,
             that
             Tritenhemius
             saith
             of
             him
             in
             his
             life
             ,
             Vir
             in
             divinis
             Scripturis
             spiritu
             sancto
             per
             visionem
             illustrante
             ,
             doctissimus
             :
             
               He
               was
               a
               man
               instructed
               in
               the
               knowledge
               of
               the
               holy
               Scriptures
               ,
               by
               immediate
               Visions
               and
               Revelations
               from
               the
               Holy
               Ghost
               .
            
          
           
             Thus
             I
             have
             surveyed
             the
             chiefest
             Catholick
             Divines
             till
             full
             seven
             hundred
             years
             together
             after
             Saint
             Augustine
             ,
             not
             only
             of
             the
             Greek
             and
             Latine
             Church
             ,
             but
             also
             of
             
               Great
               Britane
               ,
               France
               ,
               Germany
               ,
               Africa
            
             and
             Hierusa●…em
             ,
             and
             not
             one
             of
             them
             follows
             Saint
             Augustines
             division
             of
             the
             Decalogue
             ;
             and
             though
             the
             master
             of
             the
             Sentences
             about
             the
             year
             ,
             1145.
             brought
             the
             same
             in
             request
             ,
             and
             the
             Schoolmen
             after
             him
             ;
             yet
             Aquinas
             himself
             (
             who
             is
             most
             zealous
             for
             it
             )
             durst
             not
             
             say
             it
             was
             the
             division
             of
             the
             Decalogue
             generally
             received
             in
             the
             Church
             from
             Saint
             Augustines
             daies
             ,
             for
             it
             is
             his
             positive
             determination
             ,
             Quod
             praecepta
             Decalogi
             diversimodè
             à
             diversis
             distinguuntur
             ,
             (
             12
             4
             qu.
             100.
             art
             .
             4.
             in
             c.
             )
             
               The
               Commandements
               of
               the
               Decalogue
               have
               been
               severally
               distinguished
               by
               several
               men
            
             ;
             and
             he
             instanceth
             in
             Hesychius
             ,
             whom
             I
             named
             before
             .
             Now
             Sir
             ,
             if
             you
             consider
             That
             the
             whole
             Catholick
             Church
             did
             speak
             by
             the
             mouthes
             of
             these
             fore-named
             Divines
             for
             so
             many
             Centuries
             ,
             after
             Saint
             Augustine
             ,
             I
             hope
             you
             will
             say
             This
             was
             an
             Assertion
             much
             sooner
             to
             be
             vented
             then
             to
             be
             verified
             ,
             (
             for
             indeed
             never
             to
             be
             verified
             )
             That
             
               All
               Catholick
               Divines
               after
               Saint
               Augustine
               ,
               did
               reckon
               the
               first
               and
               second
               but
               as
               one
               Commandement
               .
            
          
           
             Having
             done
             my
             poor
             endeavour
             to
             prove
             
               de
               facto
            
             ,
             That
             all
             Catholick
             Divines
             after
             Saint
             
               Augustine
               have
               not
            
             reckoned
             the
             first
             and
             second
             Commandements
             but
             as
             one
             ;
             I
             now
             come
             to
             prove
             it
             
               de
               jure
            
             ,
             That
             they
             
               may
               not
            
             ;
             because
             indeed
             it
             is
             very
             Uncatholick
             so
             to
             do
             ,
             as
             being
             against
             essential
             Catholicism
             ,
             that
             is
             to
             say
             ,
             The
             substance
             of
             a
             Divine
             Truth
             taught
             by
             God
             himself
             :
             and
             against
             Accidental
             
             Catholicism
             ,
             that
             is
             to
             say
             ,
             the
             Profession
             of
             A
             Divine
             Truth
             alwaies
             taught
             in
             the
             Church
             of
             God
             :
             And
             if
             I
             prove
             both
             these
             ,
             I
             hope
             you
             will
             hereafter
             allow
             the
             Commandement
             an
             Interrogatory
             in
             your
             Confessions
             ,
             if
             not
             a
             distinct
             place
             in
             your
             Catechisms
             :
             First
             I
             say
             ,
             it
             is
             against
             essential
             Catholicism
             ,
             that
             is
             ,
             against
             the
             substance
             of
             a
             divine
             truth
             taught
             by
             God
             himself
             ;
             For
             the
             Commandements
             are
             called
             by
             Gods
             holy
             Spirit
             ,
             
               Ten
               words
            
             ,
             Exod.
             34.
             28.
             
             Scripsit
             decem
             verba
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             say
             the
             70.
             
             
               He
               writ
               the
               ten
               words
            
             ,
             whence
             hath
             been
             derived
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             hath
             ever
             been
             the
             usual
             appellation
             in
             all
             Christian
             Churches
             ,
             to
             say
             ,
             The
             Decalogue
             or
             Ten
             words
             ,
             for
             the
             Ten
             Commandements
             :
             And
             Deut.
             4.
             13.
             tis
             expresly
             said
             that
             God
             writ
             these
             Ten
             Commandements
             upon
             two
             Tables
             of
             stone
             ;
             As
             many
             words
             as
             he
             writ
             with
             his
             finger
             ,
             we
             must
             read
             with
             our
             eyes
             ,
             hear
             with
             our
             ears
             ,
             and
             obey
             with
             our
             hearts
             ;
             and
             as
             many
             words
             as
             he
             writ
             in
             each
             Table
             ,
             so
             many
             must
             we
             read
             ,
             hear
             ,
             and
             obey
             in
             it
             ,
             neither
             more
             nor
             less
             ,
             if
             we
             will
             have
             our
             Divinity
             come
             from
             God
             ;
             or
             in
             vain
             shall
             we
             talk
             of
             being
             Catholicks
             with
             his
             Church
             ,
             whiles
             we
             are
             Schismaticks
             from
             
             himself
             ;
             for
             the
             reason
             why
             we
             may
             not
             separate
             from
             his
             Church
             ,
             is
             because
             his
             Church
             doth
             not
             separate
             from
             him
             ;
             Considering
             then
             That
             God
             writ
             these
             Ten
             distinct
             words
             in
             Two
             distinct
             Tables
             ,
             it
             must
             needs
             be
             uncatholick
             either
             to
             make
             no
             distinct
             word
             of
             
               Gods
               second
               word
            
             in
             the
             first
             Table
             ,
             or
             to
             make
             two
             distinct
             words
             of
             
               Gods
               last
               word
            
             in
             the
             second
             Table
             :
             For
             most
             Catholick
             is
             that
             saying
             of
             our
             blessed
             Saviour
             ,
             Mat.
             19.
             6.
             
             
               What
               God
               hath
               joyned
               together
               ,
               let
               not
               man
               put
               asunder
            
             ;
             From
             whence
             by
             the
             Rule
             of
             Conversion
             emergeth
             this
             other
             ,
             What
             God
             hath
             put
             asunder
             ,
             let
             not
             man
             joyn
             together
             ;
             The
             first
             Proposition
             will
             not
             allow
             us
             to
             divide
             the
             Tenth
             Commandement
             into
             two
             ,
             because
             God
             hath
             made
             it
             but
             one
             ;
             so
             we
             must
             have
             but
             six
             Commandements
             in
             the
             second
             Table
             :
             The
             second
             Proposition
             will
             not
             allow
             us
             to
             make
             the
             first
             and
             second
             Commandements
             into
             one
             ,
             because
             God
             hath
             made
             them
             two
             ;
             and
             so
             we
             must
             have
             full
             four
             Commandements
             in
             the
             first
             Table
             ;
             For
             neither
             fewer
             words
             then
             four
             were
             written
             by
             Gods
             own
             hand
             in
             the
             first
             ,
             nor
             more
             then
             six
             in
             the
             second
             Table
             ;
             And
             the
             Church
             of
             God
             may
             not
             be
             said
             to
             have
             power
             ,
             may
             not
             be
             thought
             to
             have
             
             will
             ,
             to
             correct
             Gods
             own
             Hand-writing
             :
             For
             the
             same
             God
             who
             hath
             given
             us
             
               Ten
               words
            
             in
             both
             Tables
             ,
             hath
             also
             given
             us
             four
             in
             the
             one
             ,
             and
             six
             in
             the
             other
             :
             And
             doubtless
             he
             that
             telleth
             the
             number
             of
             the
             stars
             ,
             will
             not
             learn
             of
             man
             how
             to
             number
             his
             own
             Commandements
             :
             Wherefore
             if
             our
             number
             disagree
             from
             his
             ,
             we
             shall
             not
             only
             have
             a
             false
             piece
             of
             Arithmetick
             in
             the
             
               numerus
               numerans
            
             ,
             in
             the
             number
             numbering
             ;
             but
             we
             shall
             also
             have
             a
             false
             piece
             of
             Divinity
             in
             the
             
               numerus
               numeratus
            
             ,
             in
             the
             number
             numbered
             :
             For
             we
             shall
             call
             that
             First
             which
             God
             calls
             Second
             ,
             
               there
               is
               the
               false
               Arithmitick
            
             ;
             and
             we
             shall
             make
             that
             nothing
             ,
             which
             God
             hath
             made
             a
             Commandement
             ;
             or
             make
             that
             two
             ,
             which
             God
             hath
             made
             but
             one
             ,
             
               there
               is
               the
               false
               Divinity
            
             :
             Therefore
             as
             we
             may
             not
             leave
             Gods
             own
             hand-writing
             to
             consult
             with
             the
             Church
             about
             the
             number
             of
             the
             Commandements
             ,
             whether
             there
             be
             Ten
             or
             no
             ;
             so
             neither
             may
             we
             leave
             it
             to
             consult
             about
             the
             number
             of
             the
             Commandements
             in
             each
             Table
             ,
             whether
             three
             or
             four
             in
             the
             first
             ;
             for
             God
             hath
             said
             four
             ;
             whether
             six
             or
             seven
             in
             the
             second
             Table
             ;
             for
             God
             hath
             said
             six
             ;
             And
             what
             God
             hath
             made
             his
             Determination
             ,
             the
             Church
             of
             God
             
             may
             not
             make
             her
             Consultation
             ;
             It
             is
             the
             doctrine
             of
             your
             own
             Casuist
             ,
             (
             Reginald
             in
             praxi
             fori
             Poenit.
             lib.
             13.
             c.
             15.
             )
             Ut
             omnia
             rerum
             genera
             ad
             decem
             summa
             reducuntur
             ,
             sic
             omnia
             praecepta
             moralia
             ad
             decem
             praecipua
             ,
             quae
             Decalogum
             constituunt
             ,
             ex
             quorum
             etiam
             distinctione
             ,
             sicut
             res
             ex
             distinctione
             summorum
             generum
             inter
             se
             distinguuntur
             :
             
               As
               all
               things
               which
               have
               a
               natural
               being
               are
               reduced
               to
               the
               Ten
               Predicaments
               :
               So
               all
               things
               that
               have
               a
               moral
               being
               are
               reduced
               to
               the
               Ten
               Commandements
               :
               And
               as
               natural
               entities
               are
               distinguished
               by
               the
               Ten
               Predicaments
               ,
               so
               moral
               entities
               are
               distinguished
               by
               the
               Ten
               Commandements
               .
            
             So
             that
             the
             Ten
             Commandements
             ,
             are
             as
             it
             were
             the
             Ten
             Predicaments
             or
             general
             heads
             in
             Divinity
             ,
             to
             which
             all
             moral
             Duties
             are
             to
             be
             reduced
             ,
             by
             which
             they
             are
             to
             be
             examined
             ,
             &
             from
             which
             they
             are
             to
             be
             Practised
             :
             And
             therefore
             as
             he
             would
             shew
             himself
             no
             good
             Logician
             ,
             who
             should
             expunge
             or
             confound
             any
             one
             of
             the
             ten
             Predicaments
             because
             that
             were
             to
             disturb
             the
             order
             of
             nature
             ;
             so
             he
             would
             shew
             himself
             no
             good
             Divine
             ,
             who
             should
             either
             expunge
             or
             confound
             any
             one
             of
             the
             Ten
             Commandements
             ,
             because
             that
             were
             to
             disturb
             the
             
             order
             of
             Grace
             ;
             The
             one
             would
             bring
             Babel
             upon
             our
             natural
             ,
             the
             other
             upon
             our
             spiritual
             inheritance
             ;
             The
             one
             would
             confound
             us
             in
             regard
             of
             earth
             ,
             the
             other
             in
             regard
             of
             heaven
             ;
             The
             one
             would
             confound
             us
             as
             men
             ,
             the
             other
             would
             confound
             us
             as
             Christians
             ,
             which
             is
             infinitely
             the
             more
             dreadful
             and
             the
             more
             damnable
             confusion
             :
             Therefore
             we
             must
             needs
             say
             and
             believe
             ,
             That
             there
             is
             a
             much
             greater
             necessity
             of
             distinct
             entities
             in
             morals
             ,
             then
             in
             naturals
             ,
             because
             there
             is
             a
             much
             greater
             necessity
             that
             we
             should
             exactly
             know
             our
             Duties
             ,
             then
             that
             we
             should
             exactly
             know
             our
             estates
             or
             habilements
             ;
             That
             we
             should
             know
             our
             God
             ,
             then
             that
             we
             should
             know
             the
             world
             ;
             And
             consequently
             ,
             any
             true
             Christian
             Church
             which
             teacheth
             us
             in
             morals
             ,
             must
             much
             more
             abhor
             to
             confound
             a
             ●…ommandement
             ,
             for
             fear
             she
             should
             perplex
             us
             in
             our
             Religion
             ;
             then
             the
             most
             careful
             Tutor
             ,
             that
             teacheth
             us
             in
             naturals
             ,
             canabhor
             to
             confound
             a
             Predicament
             ,
             for
             fear
             he
             should
             perplex
             us
             in
             our
             learning
             :
             For
             there
             is
             no
             such
             desperate
             perplexity
             as
             that
             of
             Conscience
             ,
             and
             no
             such
             damnable
             confusion
             as
             that
             of
             Religion
             ;
             and
             God
             hath
             ordained
             and
             commanded
             his
             
             Church
             to
             prevent
             and
             to
             redress
             ,
             not
             to
             create
             or
             to
             continue
             either
             such
             perplexities
             or
             such
             confusions
             :
             And
             a
             late
             faction
             in
             your
             Church
             ,
             by
             either
             expunging
             or
             abridging
             the
             second
             Commandement
             ,
             (
             for
             in
             some
             Catechisms
             it
             is
             expunged
             ,
             in
             others
             it
             is
             abridged
             ,
             for
             fear
             if
             it
             were
             read
             out
             all
             at
             length
             ,
             it
             should
             either
             stagger
             the
             people
             by
             the
             
               plainness
               of
               its
               Prohibition
            
             ,
             or
             else
             awake
             and
             frighten
             them
             by
             the
             
               terribleness
               of
               its
               commination
            
             )
             have
             brought
             two
             great
             absurdities
             upon
             the
             outward
             Profession
             of
             your
             Religion
             ,
             which
             I
             may
             not
             be
             ashamed
             to
             name
             ,
             whiles
             you
             are
             not
             afraid
             to
             practise
             ;
             First
             that
             in
             this
             point
             it
             is
             less
             certain
             ,
             then
             was
             the
             Religion
             of
             the
             Jews
             ;
             for
             they
             had
             no
             confusion
             in
             their
             principles
             concerning
             the
             outward
             worship
             of
             God
             ,
             as
             you
             have
             ;
             and
             where
             is
             confusion
             ,
             there
             must
             be
             uncertainty
             .
             Secondly
             that
             in
             this
             respect
             it
             is
             more
             scandalous
             and
             offensive
             ,
             then
             was
             sometime
             the
             Religion
             of
             the
             Heathen
             ;
             For
             Numa
             would
             not
             allow
             any
             image
             to
             be
             made
             of
             God
             (
             saith
             Plutarch
             in
             his
             life
             )
             because
             he
             was
             a
             
               mind
               invisible
            
             ,
             and
             therefore
             neither
             to
             be
             represented
             nor
             worshipped
             by
             any
             image
             ;
             But
             you
             will
             needs
             both
             represent
             
             and
             worship
             him
             by
             images
             :
             Why
             should
             any
             Christians
             do
             that
             against
             the
             Law
             of
             God
             ,
             which
             some
             Heathen
             would
             not
             do
             against
             the
             Law
             of
             nature
             ?
             For
             if
             
               the
               Gentiles
               which
               had
               not
               the
               Law
               ,
               doing
               by
               nature
               the
               things
               contained
               in
               the
               Law
               ,
               were
               a
               Law
               unto
               themselves
               ,
               and
               shewed
               the
               work
               of
               the
               Law
               written
               in
               their
               hearts
               ,
            
             by
             abstaining
             from
             so
             gross
             Idolatry
             :
             what
             can
             be
             said
             in
             excuse
             of
             those
             Christians
             who
             have
             the
             same
             Law
             of
             nature
             as
             fully
             written
             in
             their
             hearts
             ,
             and
             more
             fully
             written
             in
             the
             Holy
             Scriptures
             ,
             yet
             will
             not
             do
             by
             Grace
             the
             things
             contained
             in
             the
             Law
             ,
             nor
             shew
             the
             work
             of
             the
             Law
             written
             in
             their
             hearts
             and
             in
             their
             Bibles
             ,
             but
             will
             needs
             be
             a
             Law
             unto
             themselves
             against
             the
             Law
             of
             God
             and
             nature
             ,
             that
             they
             may
             be
             and
             continue
             most
             gross
             Idolaters
             ?
             I
             could
             wish
             with
             all
             my
             soul
             that
             the
             question
             were
             impertinently
             asked
             ,
             because
             I
             fear
             it
             cannot
             be
             substantially
             answered
             ;
             and
             if
             it
             may
             stand
             good
             without
             an
             answer
             ,
             it
             will
             not
             only
             be
             a
             most
             harsh
             question
             ,
             but
             also
             a
             most
             heavy
             accusation
             .
          
           
             Secondly
             ,
             this
             reckoning
             the
             First
             and
             Second
             but
             as
             one
             Commandement
             ,
             is
             also
             against
             accidental
             Catholicism
             ,
             that
             is
             
             to
             say
             ,
             against
             the
             Profession
             of
             a
             Divine
             Truth
             ,
             universally
             taught
             in
             the
             Church
             of
             God
             by
             the
             Jews
             and
             by
             the
             Christians
             ,
             both
             before
             and
             after
             Saint
             Augustines
             daies
             ;
             For
             the
             Jews
             Church
             ,
             we
             have
             the
             testimony
             of
             Josephus
             ,
             who
             lib.
             3.
             
             Antiq.
             cap.
             4.
             hath
             these
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               The
               first
               Commandement
               teacheth
               us
               There
               is
               but
               one
               God
               ,
               and
               that
               we
               must
               worship
               him
               alone
               ;
               The
               second
               commandeth
               us
               not
               to
               worship
               him
               by
               any
               image
               .
            
          
           
             For
             the
             Christian
             Church
             ,
             we
             have
             generally
             the
             Testimony
             of
             all
             the
             Fathers
             before
             Saint
             Augustine
             ,
             and
             of
             all
             the
             writers
             after
             him
             ,
             till
             the
             Schoolmen
             ;
             and
             we
             have
             his
             too
             ,
             as
             to
             the
             force
             and
             vertue
             of
             the
             second
             Commandement
             ,
             though
             not
             as
             to
             the
             place
             and
             order
             of
             it
             .
             I
             will
             cite
             but
             some
             few
             .
          
           
             1.
             
             Origene
             in
             his
             8.
             homily
             upon
             Exodus
             ,
             speaking
             of
             the
             first
             and
             second
             Commandements
             ,
             saith
             ,
             That
             some
             would
             have
             them
             both
             go
             but
             for
             one
             ,
             but
             he
             altogether
             dislikes
             their
             opinion
             ,
             and
             thus
             confutes
             it
             ;
             Quod
             si
             ita
             putetur
             ,
             non
             complebitur
             decem
             numerus
             mandatorum
             ,
             &
             
             ubi
             jam
             erit
             Decalogi
             veritas
             ?
             
               If
               we
               reckon
               so
               ,
               we
               shall
               not
               have
               the
               full
               number
               of
               Ten
               Commandements
               ,
               and
               where
               then
               will
               be
               the
               truth
               of
               the
               Decalogue
               ?
            
          
           
             2.
             
             Athanasius
             in
             bis
             Synopsis
             ,
             cap.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               This
               Book
               of
            
             Exodus
             
               containeth
               the
               S●…atutes
               or
               Judgements
               ,
               and
               before
               them
               all
               the
               Ten
               Commandements
               in
               two
               Tables
               ,
               whereof
               this
               was
               the
               first
               ,
               I
               am
               the
               Lord
               thy
               God
               ,
            
             &c.
             
             
               This
               the
               second
               ,
               Thou
               shalt
               not
               make
               to
               thy self
               any
               graven
               image
               .
            
          
           
             3.
             
             
               Greg.
               Naz.
            
             in
             his
             verses
             ,
             which
             have
             this
             title
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               Ten
               Commandements
               of
            
             Moses
             ,
             sets
             this
             for
             the
             first
             Commandement
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               Thou
               shalt
               not
               know
               any
               other
               God
               :
            
             and
             this
             for
             the
             second
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Thou
               shalt
               not
               make
               any
               vain
               or
               breathless
               image
            
             ;
             I
             could
             moreover
             add
             Saint
             Chrysostom
             ,
             and
             Epiphanius
             ,
             and
             others
             ;
             but
             this
             was
             never
             at
             all
             a
             doubt
             ,
             much
             less
             a
             Controversie
             in
             the
             Greek
             Church
             :
             Therefore
             I
             make
             haste
             to
             the
             Latines
             ,
             where
             I
             will
             not
             insist
             upon
             Saint
             Hierom
             ,
             because
             we
             had
             his
             
             testimony
             already
             in
             Sedulius
             ,
             but
             only
             Saint
             Ambrose
             ,
             who
             in
             his
             Comment
             upon
             the
             sixth
             of
             the
             Ephesians
             ,
             saith
             expresty
             ,
             
               This
               is
               the
               first
               Commandem●…nt
               ,
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               ;
               and
               this
               the
               second
               ,
               Thou
               shalt
               not
               make
               to
               thy self
               any
               image
               or
               likeness
            
             ;
             This
             is
             enough
             to
             shew
             the
             doctrine
             of
             the
             Latine
             Church
             ,
             whereof
             Saint
             Hierom
             and
             Saint
             Ambrose
             were
             accounted
             the
             two
             first
             and
             chiefest
             Doctors
             ;
             yet
             to
             these
             I
             will
             add
             
               Severus
               Sulpitius
            
             ,
             who
             in
             the
             first
             Book
             of
             his
             holy
             History
             hath
             these
             words
             ,
             Nos
             eam
             (
             sc.
             legem
             Dei
             )
             breviter
             perstringemus
             ;
             Non
             erunt
             (
             inquit
             )
             tibi
             alii
             Dii
             praeter
             me
             ;
             Non
             facies
             tibi
             Idolum
             ;
             Non
             sumes
             nomen
             Dei
             tui
             in
             vanum
             ;
             Sabbathis
             nullum
             opus
             facies
             ,
             &c.
             
             
               I
               will
               briefly
               set
               down
               the
               Law
               of
               God
               ,
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               ,
               Thou
               shalt
               not
               make
               to
               thy self
               an
               image
               or
               idol
               ,
               Thou
               shalt
               not
               take
               the
               name
               of
               the
               Lord
               thy
               God
               in
               vain
               ,
               Thou
               shalt
               do
               no
               work
               on
               the
               Sabbath
               daies
               ,
            
             &c.
             
             This
             man
             undertaking
             to
             set
             down
             the
             Decalogue
             ,
             sets
             down
             those
             four
             Commandements
             distinctly
             as
             belonging
             to
             the
             first
             Table
             :
             And
             though
             the
             Schoolmen
             in
             process
             of
             time
             had
             generally
             followed
             Saint
             Augustine
             ,
             joyning
             
             the
             first
             and
             second
             Commandements
             in
             one
             ,
             yet
             the
             other
             Divines
             had
             not
             generally
             followed
             the
             Schoolmen
             ,
             till
             of
             very
             late
             years
             ,
             if
             we
             may
             believe
             
               Polydore
               Virgil
            
             ,
             (
             an
             Author
             that
             writ
             in
             the
             daies
             of
             our
             King
             Henery
             the
             eight
             )
             For
             in
             his
             fifth
             Book
             
               de
               Invent.
               rerum
            
             ,
             and
             ninth
             Chapter
             ,
             he
             hath
             these
             remarkable
             words
             ,
             Si
             vis
             ad
             vitam
             ingredi
             ,
             serva
             mandata
             ,
             quorum
             capita
             haec
             sunt
             ,
             Unum
             Deum
             colito
             ;
             Nullius
             animalis
             effigiem
             colito
             ;
             Per
             Dei
             nomen
             haud
             frustra
             dejerabis
             ;
             Festos
             dies
             piè
             &
             ri●…è
             celebrato
             ;
             Parentes
             venerare
             ;
             Hominem
             ne
             occideris
             ;
             Adulterium
             fuge
             ;
             Furtum
             non
             feceris
             :
             Nihil
             alienum
             concupiveris
             ,
             nec
             falsum
             dix
             eris
             testimonium
             :
             
               If
               thou
               wilt
               enter
               into
               life
               ,
               keep
               the
               Commandements
               ,
               the
               Heads
               whereof
               are
               these
               ,
               Worship
               one
               God
               ;
               Worship
               not
               the
               image
               of
               any
               creature
               ,
            
             (
             mark
             he
             puts
             these
             for
             two
             several
             heads
             of
             the
             Decalogue
             ,
             and
             not
             the
             one
             as
             it
             were
             the
             tail
             of
             the
             other
             )
             
               Swear
               not
               vainly
               by
               the
               name
               of
               God
               ;
               Observe
               the
               Festivals
               piously
               and
               righteously
               ;
               Honour
               your
               parents
               ;
               Kill
               no
               man
               ;
               Fly
               adultery
               ;
               Steal
               not
               ;
               Covet
               nothing
               that
               belongs
               to
               another
               ;
               Bear
               no
               false
               witness
            
             ;
             He
             is
             so
             far
             from
             dividing
             the
             Tenth
             Commandement
             ,
             that
             he
             puts
             
             the
             ninth
             after
             it
             ,
             whereby
             to
             keep
             others
             from
             dividing
             it
             ;
             for
             it
             is
             palpble
             himself
             took
             
               Nihil
               alienum
               concupiveris
            
             ,
             but
             for
             one
             Commandement
             :
             And
             he
             saith
             so
             plainly
             ,
             
               That
               these
               were
               the
               heads
               of
               the
               Commandements
            
             ;
             that
             nothing
             could
             be
             said
             more
             plainly
             ,
             to
             shew
             That
             though
             the
             School
             did
             use
             a
             liberty
             in
             Disputing
             ,
             yet
             the
             Church
             did
             not
             use
             a
             liberty
             in
             Dogmatizing
             against
             the
             Ten
             Commandements
             ,
             as
             they
             had
             been
             taught
             and
             delivered
             by
             God
             himself
             .
          
           
             9.
             
             But
             that
             generally
             all
             good
             Church-men
             did
             even
             at
             that
             time
             in
             their
             method
             of
             Preaching
             (
             of
             which
             he
             there
             speaketh
             )
             part
             the
             first
             and
             second
             Commandements
             ,
             and
             did
             not
             part
             the
             tenth
             ;
             for
             he
             that
             saith
             ,
             Covet
             nothing
             that
             belongs
             to
             another
             ,
             sets
             down
             but
             one
             universal
             negative
             concerning
             all
             coveting
             ;
             And
             an
             universal
             negative
             may
             no
             more
             be
             divided
             into
             particulars
             ,
             then
             it
             may
             be
             limited
             ;
             for
             its
             division
             ,
             will
             at
             last
             prove
             its
             limitation
             ;
             and
             so
             an
             universal
             will
             be
             turned
             into
             a
             particular
             ,
             and
             Gods
             Negative
             will
             be
             made
             mans
             Affirmative
             ;
             as
             for
             example
             ,
             Thou
             shalt
             covet
             nothing
             of
             thy
             neighbours
             ,
             may
             be
             made
             ,
             Thou
             shalt
             covet
             something
             of
             thy
             neighbours
             ;
             
             for
             the
             enumeration
             of
             all
             the
             prohibited
             particulars
             in
             an
             universal
             negative
             being
             impossible
             ,
             to
             particularize
             in
             some
             few
             only
             as
             prohibited
             ,
             is
             in
             effect
             to
             leave
             those
             which
             are
             not
             particularized
             or
             enumerated
             out
             of
             the
             Prohibition
             ;
             and
             therefore
             we
             may
             not
             think
             those
             particulars
             which
             are
             set
             down
             in
             the
             Tenth
             Commandement
             ,
             to
             be
             set
             there
             by
             way
             of
             enumeration
             ,
             as
             if
             they
             were
             All
             ,
             but
             only
             by
             way
             of
             instance
             or
             exposition
             ,
             as
             being
             the
             
               most
               notorious
            
             ;
             And
             consequently
             one
             and
             the
             same
             Prohibition
             ,
             
               Thou
               shalt
               not
               covet
            
             ,
             must
             be
             extended
             to
             them
             All
             alike
             ,
             and
             then
             pass
             from
             those
             particulars
             till
             it
             come
             to
             this
             universal
             ,
             
               Nor
               any
               thing
               that
               is
               his
            
             ;
             So
             that
             this
             is
             in
             truth
             the
             Tenth
             Commandement
             ,
             
               Thou
               shalt
               not
               covet
               any
               thing
               that
               is
               thy
               neighbours
            
             ;
             for
             we
             cannot
             make
             it
             an
             universal
             Negative
             ,
             unless
             we
             suppose
             it
             but
             one
             universal
             Prohibition
             ,
             concerning
             all
             manner
             of
             concupiscence
             ,
             forbidding
             internally
             the
             first
             motions
             and
             affections
             thereof
             ,
             and
             the
             consent
             to
             either
             ;
             externally
             ,
             the
             leud
             significations
             or
             expressions
             ,
             and
             much
             more
             the
             completion
             and
             custom
             of
             concupiscence
             ;
             All
             these
             are
             alike
             forbidden
             in
             the
             Tenth
             Commandement
             ,
             
             by
             one
             &
             the
             same
             universal
             Prohibition
             ;
             And
             if
             it
             be
             but
             one
             Prohibition
             ,
             it
             cannot
             be
             two
             Precepts
             ;
             and
             if
             it
             be
             two
             Precepts
             ,
             it
             cannot
             be
             one
             Prohibition
             ,
             &
             so
             it
             must
             come
             from
             an
             universal
             negative
             ,
             forbidding
             all
             concupiscence
             to
             be
             a
             particular
             negative
             ,
             forbidding
             some
             concupiscence
             ,
             and
             consequently
             licencing
             that
             which
             it
             hath
             not
             forbidden
             .
          
           
             10.
             
             I
             have
             hitherto
             examined
             your
             assertion
             ,
             
               That
               all
               Catholick
               Divines
               after
               Saint
               Augustine
               did
               reckon
               the
               first
               and
               second
               Commandement
               but
               as
               one
               ;
            
             I
             now
             come
             to
             examine
             your
             Divinity
             built
             upon
             it
             ,
             and
             first
             that
             Position
             ,
             
               It
               is
               impossible
               for
               Christians
               (
               whatever
               the
               Jews
               did
               )
               well
               instructed
               in
               the
               First
               ,
               to
               offend
               through
               ignorance
               against
               the
               second
               Commandement
               ;
            
             You
             might
             as
             well
             have
             said
             ,
             It
             is
             impossible
             for
             Christians
             well
             instructed
             ,
             to
             sin
             through
             ignorance
             ;
             for
             you
             allow
             the
             instruction
             of
             the
             first
             to
             reach
             to
             the
             second
             ,
             or
             you
             allow
             no
             second
             Commandement
             ;
             so
             the
             instruction
             and
             the
             ignorance
             both
             concern
             the
             same
             thing
             .
             I
             answer
             ,
             1.
             
             God
             thought
             it
             not
             impossible
             ;
             for
             he
             hath
             given
             the
             second
             Commandement
             no
             less
             to
             Christians
             then
             to
             Jews
             ,
             since
             we
             find
             it
             not
             only
             
             re-inforced
             ,
             but
             also
             even
             repeated
             in
             the
             New
             Testament
             ,
             1
             John
             5.
             21.
             
             
               Little
               children
               ,
               keep
               your selves
               from
               Idols
            
             ;
             9.
             d.
             If
             you
             will
             keep
             your selves
             Gods
             children
             ,
             and
             in
             his
             Communion
             ,
             you
             must
             keep
             your selves
             from
             idols
             or
             images
             in
             his
             external
             worship
             :
             For
             to
             use
             idols
             or
             images
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Greek
             being
             translated
             by
             your
             own
             Vulgar
             Interpreter
             ,
             simulacra
             in
             Latine
             )
             as
             a
             part
             of
             the
             worship
             of
             the
             true
             God
             ,
             is
             to
             communicate
             with
             those
             who
             did
             worship
             false
             Gods
             ,
             that
             is
             ,
             with
             the
             Heathen
             ,
             who
             worshipped
             their
             false
             Gods
             ,
             (
             or
             rather
             Devils
             )
             by
             Idols
             and
             Images
             :
             The
             same
             is
             Saint
             Pauls
             doctrine
             ,
             1
             Cor.
             10.
             
             That
             the
             Israelites
             who
             did
             
               eat
               of
               the
               sacrifices
               ,
               were
               partakers
               of
               the
               Altar
               ,
            
             v.
             18.
             that
             is
             ,
             by
             eating
             of
             the
             sacrifices
             ,
             did
             shew
             their
             Communion
             in
             the
             Mosaical
             rites
             and
             ceremonies
             ;
             from
             whence
             he
             inferrs
             this
             conclusion
             ,
             That
             for
             any
             man
             to
             eat
             things
             offered
             unto
             Idols
             ,
             is
             to
             communicate
             with
             Idolators
             in
             their
             idolatry
             ,
             and
             that
             is
             no
             less
             then
             to
             forsake
             the
             Communion
             of
             God
             ,
             and
             to
             have
             Communion
             with
             Devils
             ,
             v.
             20
             ,
             21.
             
             And
             I
             hope
             you
             will
             say
             there
             is
             little
             reason
             and
             less
             Religion
             ,
             for
             any
             Divine
             to
             averr
             ,
             That
             Christians
             may
             not
             
             indeed
             communicate
             in
             things
             offered
             unto
             Idols
             ,
             but
             yet
             they
             may
             communicate
             in
             the
             Idols
             themselves
             ,
             without
             being
             Idolaters
             ;
             that
             is
             ,
             without
             breaking
             Communion
             with
             God
             ,
             or
             beginning
             Communion
             with
             Devils
             :
             For
             if
             they
             be
             Idolaters
             ,
             they
             must
             do
             both
             ;
             and
             they
             may
             be
             Idolaters
             not
             only
             by
             committing
             Idolatry
             ,
             but
             also
             by
             communicating
             in
             it
             :
             Therefore
             as
             God
             had
             before
             said
             to
             the
             Jews
             ,
             
               [
               You
               shall
               make
               you
               no
               Idols
               nor
               image
               to
               bow
               down
               to
               it
               ,
               for
               I
               am
               the
               Lord
               ,
            
             Levit.
             26.
             1.
             ]
             So
             after
             that
             he
             said
             also
             to
             the
             Christians
             ,
             
               Wherefore
               my
               Beloved
               ,
               flee
               from
               Idolatry
               ,
            
             1
             Cor.
             10.
             14.
             and
             used
             the
             same
             reason
             as
             before
             ,
             but
             much
             more
             fully
             explained
             ,
             for
             as
             he
             said
             to
             the
             Jew
             ,
             
               I
               am
               the
               Lord
            
             ;
             so
             he
             said
             to
             the
             Christian
             ,
             
               Ye
               cannot
               drink
               the
               cup
               of
               the
               Lord
               and
               the
               cup
               of
               Devils
               ;
               ye
               cannot
               be
               partakers
               of
               the
               Lord
               Table
               ,
               and
               of
               the
               table
               of
               Devils
            
             ;
             as
             if
             he
             had
             said
             ,
             Unless
             you
             will
             forsake
             my
             Communion
             who
             am
             
               your
               Lord
            
             ,
             and
             unless
             you
             will
             needs
             communicate
             with
             Devils
             who
             are
             
               mine
               enemies
            
             ,
             you
             must
             abstain
             from
             this
             and
             all
             other
             idolatrous
             rites
             and
             ceremonies
             in
             my
             worship
             ,
             which
             have
             been
             used
             by
             the
             Heathen
             in
             their
             worship
             ,
             and
             particularly
             from
             
             Idols
             ,
             for
             I
             will
             not
             be
             worshipped
             by
             you
             as
             the
             Devil
             was
             worshipped
             by
             them
             ,
             
               with
               Idols
               or
               Images
            
             ;
             This
             is
             the
             general
             reason
             which
             God
             himself
             gives
             of
             the
             Prohibition
             ,
             
               For
               I
               the
               Lord
               thy
               God
               am
               a
               jealous
               God
            
             ;
             and
             this
             reason
             without
             doubt
             did
             not
             then
             more
             concern
             the
             Jew
             ,
             then
             it
             doth
             now
             concern
             the
             Christian
             ;
             for
             God
             is
             now
             as
             jealous
             of
             his
             Honour
             and
             Worship
             ,
             as
             he
             was
             then
             ,
             and
             hath
             as
             great
             cause
             for
             his
             jealousie
             .
             2.
             
             We
             ought
             to
             follow
             God
             ,
             and
             think
             it
             both
             possible
             and
             easie
             for
             Christians
             well
             instructed
             in
             the
             first
             ,
             to
             offend
             through
             ignorance
             against
             the
             second
             Commandement
             :
             For
             the
             second
             Commandement
             hath
             its
             own
             peculiar
             and
             distinct
             moralitie
             from
             the
             first
             ,
             not
             only
             that
             it
             prohibiteth
             external
             ,
             when
             the
             first
             prohibiteth
             internal
             Idolatry
             ,
             (
             as
             you
             acknowledge
             )
             but
             also
             because
             the
             first
             treateth
             of
             the
             Object
             ,
             the
             second
             of
             the
             Manner
             of
             our
             religious
             worship
             ,
             and
             therefore
             is
             as
             liable
             to
             be
             transgressed
             through
             ignorance
             ,
             as
             the
             first
             ;
             according
             to
             Saint
             Johns
             rule
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Sin
               is
               the
               transgression
               of
               the
               Law
            
             ;
             1
             John
             3.
             4.
             
             Therefore
             you
             must
             deny
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             not
             deny
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             you
             
             must
             deny
             the
             second
             Commandement
             to
             be
             a
             Law
             ,
             or
             not
             deny
             but
             you
             may
             transgress
             it
             as
             far
             as
             you
             may
             transgress
             any
             other
             Law
             :
             And
             consequently
             unless
             you
             will
             pass
             your
             
               index
               expurgatorius
            
             upon
             Gods
             hand-writing
             as
             you
             have
             upon
             mans
             ,
             and
             come
             with
             your
             deleatur
             upon
             his
             Commandements
             ,
             as
             you
             have
             upon
             
               their
               Books
            
             ,
             you
             may
             not
             think
             to
             perswade
             Christians
             ,
             That
             
               it
               is
               impossible
               for
               them
               to
               sin
               through
               ignorance
               against
               the
               second
               Commandement
            
             ;
             For
             the
             Text
             is
             plain
             which
             saith
             to
             Christians
             well
             instructed
             in
             the
             first
             Commandement
             ,
             
               Neither
               be
               ye
               Idolators
               as
               were
               some
               of
               them
               ,
            
             1
             Cor.
             10.
             7.
             speaking
             not
             at
             all
             of
             internal
             ,
             but
             only
             of
             external
             idolatry
             ;
             and
             speaking
             to
             no
             purpose
             ,
             if
             the
             Knowledge
             of
             the
             one
             were
             incons●…stent
             with
             the
             Ignorance
             of
             the
             other
             :
             But
             the
             contrary
             is
             here
             proved
             .
             For
             the
             Jews
             believed
             in
             one
             God
             ,
             calling
             him
             Jehovah
             according
             to
             the
             first
             Commandement
             ,
             
               (
               To
               morrow
               is
               a
               feast
               to
            
             Jehovah
             ,
             Exod.
             30.
             5.
             
             )
             yet
             are
             called
             Idolators
             ,
             because
             they
             worshipped
             that
             God
             by
             a
             molten
             image
             ,
             against
             the
             second
             Commandement
             ;
             Now
             if
             those
             Jews
             were
             ignorant
             Idolators
             who
             said
             to
             an
             Image
             ,
             
               These
               be
               thy
               Gods
               O
            
             
             Israel
             ,
             
               which
               brought
               thee
               up
               out
               of
               the
               Land
               of
            
             Aegypt
             ;
             How
             are
             not
             those
             Christians
             ignorant
             Idolators
             ,
             who
             say
             to
             a
             piece
             of
             wood
             ,
             
               Thou
               hast
               redeemed
               us
               ,
               Thou
               hast
               reconciled
               us
               unto
               God
               ?
            
             Neither
             perchance
             to
             be
             called
             Idolators
             through
             ignorance
             against
             the
             first
             Commandement
             ,
             in
             the
             
               undue
               object
               of
               worship
            
             ,
             for
             that
             was
             God
             ;
             yet
             both
             alike
             gross
             Idolators
             against
             the
             second
             Commandement
             ,
             (
             either
             through
             ignorance
             or
             through
             presumption
             ;
             and
             my
             charity
             bids
             me
             say
             through
             ignorance
             )
             in
             the
             
               undue
               manner
               of
               worshipping
            
             ;
             for
             God
             will
             not
             be
             worshipped
             by
             any
             Image
             or
             Representation
             .
          
           
             11.
             
             But
             that
             brings
             me
             upon
             your
             second
             position
             ,
             which
             concerns
             
               the
               worshipping
               of
               our
               blessed
               Saviour
               by
               his
               picture
            
             ;
             and
             I
             think
             that
             also
             very
             false
             and
             dangerous
             Divinity
             ,
             both
             in
             the
             speculation
             and
             in
             the
             practice
             ,
             both
             to
             be
             taught
             and
             to
             be
             followed
             ;
             For
             surely
             we
             Christians
             may
             not
             worship
             our
             Saviour
             Christ
             by
             any
             Image
             ,
             because
             
               as
               Christians
            
             ,
             we
             believe
             him
             to
             be
             
               God
               of
               God
               ,
               light
               of
               light
               ,
               very
               God
               of
               very
               God
               ,
               begotten
               not
               made
               ,
               being
               of
               one
               substance
               with
               the
               Father
               by
               whom
               all
               things
               were
               made
            
             ;
             and
             we
             cannot
             deny
             but
             
               as
               God
            
             he
             forbids
             himself
             
             to
             be
             worshipped
             by
             pictures
             or
             images
             :
             So
             that
             here
             I
             may
             justly
             retort
             your
             own
             argument
             against
             you
             ;
             For
             you
             in
             effect
             say
             ,
             That
             because
             Jesus
             Christ
             is
             the
             true
             God
             ,
             therefore
             he
             may
             be
             worshipped
             by
             an
             image
             :
             But
             it
             is
             quite
             contrary
             ;
             for
             therefore
             he
             may
             not
             be
             worshipped
             by
             an
             Image
             ,
             because
             he
             is
             the
             true
             God
             :
             Or
             to
             set
             it
             down
             in
             your
             own
             words
             ,
             
               [
               It
               must
               first
               be
               proved
               that
               Jesus
               Christ
               is
               a
               false
               God
               ,
               before
               the
               application
               of
               our
               divine
               worship
               through
               his
               pictures
               unto
               him
               can
               be
               convinced
               of
               Idolatry
               ]
            
             For
             because
             Jesus
             Christ
             is
             without
             controversie
             the
             true
             ,
             not
             a
             false
             God
             ;
             therefore
             the
             application
             of
             divine
             worship
             through
             a
             picture
             unto
             him
             ,
             is
             idolatry
             ;
             for
             it
             is
             the
             true
             God
             which
             forbids
             himself
             to
             be
             worshipped
             by
             an
             image
             ;
             for
             it
             is
             the
             true
             God
             which
             being
             an
             infinite
             ,
             eternal
             ,
             incorruptible
             Spirit
             ,
             òught
             not
             ,
             cannot
             either
             be
             represented
             or
             worshipped
             by
             a
             finite
             ,
             a
             momentary
             ,
             a
             corruptible
             Image
             ;
             and
             this
             himself
             hath
             taught
             us
             saying
             ,
             
               For
               I
               the
               Lord
            
             ,
             there
             is
             his
             Omnipotency
             ;
             
               Thy
               God
            
             ,
             there
             is
             his
             All-sufficiency
             ;
             do
             not
             you
             then
             think
             he
             may
             be
             described
             by
             a
             picture
             the
             workmanship
             of
             your
             hands
             ;
             
             for
             that
             is
             to
             think
             him
             neither
             omnipotent
             nor
             all-sufficient
             ;
             Do
             not
             you
             think
             he
             may
             be
             worshipped
             through
             a
             picture
             which
             himself
             hath
             so
             expresly
             forbidden
             ;
             for
             that
             is
             in
             effect
             to
             deny
             him
             to
             be
             your
             Soveraign
             Lord.
             For
             if
             he
             be
             the
             Lord
             ,
             ascribe
             unto
             him
             that
             worship
             and
             honour
             which
             himself
             hath
             commanded
             ,
             not
             that
             which
             himself
             hath
             forbidden
             ,
             because
             you
             cannot
             ascribe
             unto
             the
             Lord
             the
             honour
             due
             unto
             his
             Name
             ,
             whiles
             you
             do
             not
             ascribe
             unto
             him
             the
             honour
             due
             unto
             his
             Nature
             ;
             that
             is
             ,
             the
             honour
             of
             being
             the
             Lord
             :
             For
             this
             is
             to
             say
             unto
             him
             ,
             
               Lord
               ,
               Lord
            
             ,
             according
             to
             the
             letter
             of
             the
             first
             Commandement
             ,
             whiles
             by
             your
             breaches
             of
             the
             second
             ,
             you
             force
             him
             to
             say
             unto
             you
             ,
             
               I
               know
               you
               not
               ,
               depart
               from
               me
               ye
               workers
               of
               iniquity
            
             ;
             so
             far
             is
             it
             from
             Truth
             ,
             That
             Christians
             well
             instructed
             in
             the
             first
             ,
             cannot
             through
             ignotance
             offend
             against
             the
             second
             Commandement
             ;
             yet
             I
             will
             strive
             to
             make
             it
             true
             for
             truths
             sake
             ,
             by
             annexing
             to
             it
             this
             supposition
             ,
             
               if
               they
               exactly
               follow
               the
               instructions
               given
               them
               in
               the
               first
               Commandement
            
             ;
             for
             then
             clearly
             they
             will
             know
             God
             too
             well
             either
             to
             worship
             him
             by
             an
             image
             ,
             or
             to
             worship
             any
             image
             instead
             
             of
             him
             ;
             But
             now
             this
             your
             own
             assertion
             ,
             like
             a
             rebellious
             subject
             ,
             will
             take
             up
             arms
             against
             you
             ;
             for
             by
             the
             Rule
             of
             Logick
             ,
             which
             proceeds
             from
             the
             eversion
             of
             the
             Consequent
             ,
             to
             the
             eversion
             of
             the
             Antecedent
             ,
             it
             may
             be
             proved
             that
             notwithstanding
             all
             your
             great
             boasts
             of
             being
             so
             well
             instructed
             in
             the
             first
             Commandement
             ,
             you
             have
             not
             well
             received
             ,
             or
             not
             well
             followed
             those
             instructions
             ,
             because
             you
             have
             not
             rightly
             received
             and
             followed
             the
             prohibition
             of
             the
             second
             ;
             For
             if
             the
             first
             Commandement
             were
             in
             truth
             rightly
             understood
             and
             obeyed
             amongst
             you
             ,
             according
             to
             your
             own
             negative
             ,
             
               Thou
               shalt
               not
               have
               strange
               Gods
               before
               me
            
             ;
             and
             according
             to
             your
             own
             affirmative
             ,
             
               Thou
               shalt
               have
               me
               only
               for
               thy
               true
               God
               ,
            
             you
             would
             not
             be
             so
             zealous
             as
             you
             are
             ,
             to
             bestow
             religious
             worship
             upon
             your
             petty
             Deities
             ,
             for
             that
             is
             to
             have
             strange
             Gods
             ,
             not
             him
             only
             for
             your
             God
             ;
             nor
             would
             you
             be
             so
             ready
             to
             represent
             or
             worship
             the
             eternal
             Deitie
             through
             a
             picture
             ;
             for
             that
             is
             not
             to
             have
             him
             for
             the
             true
             God
             ;
             since
             undenyable
             is
             that
             of
             the
             Apostle
             ,
             
               God
               that
               made
               the
               world
               and
               all
               things
               therein
               ,
               seeing
               that
               he
               is
               Lord
               of
               heaven
               and
               earth
               ,
               dwelleth
               not
               in
            
             
             
               Temples
               made
               with
               hands
            
             ,
             Acts
             17.
             24.
             
             And
             if
             not
             in
             Temples
             ,
             then
             sure
             not
             in
             Images
             made
             with
             hands
             ,
             yet
             take
             away
             this
             crude
             and
             carnal
             thought
             ,
             that
             the
             Creator
             is
             like
             the
             creature
             ,
             to
             be
             confined
             or
             comprehended
             in
             his
             dwelling
             ,
             which
             is
             against
             the
             very
             light
             of
             nature
             ,
             and
             much
             more
             against
             the
             light
             of
             grace
             ,
             and
             you
             will
             not
             easily
             be
             Idolators
             either
             in
             worshipping
             him
             by
             an
             Image
             ,
             or
             in
             worshipping
             an
             image
             instead
             of
             him
             :
             So
             that
             from
             your
             not
             honoring
             God
             rightly
             according
             to
             the
             Prohibition
             of
             the
             second
             ,
             we
             have
             reason
             to
             fear
             you
             do
             not
             honour
             him
             rightly
             according
             to
             the
             instruction
             of
             the
             first
             Commandement
             :
             For
             even
             Damascene
             himself
             though
             a
             great
             admirer
             of
             other
             Images
             ,
             yet
             allows
             not
             any
             to
             make
             the
             Image
             of
             God
             ;
             but
             saith
             ,
             (
             lib.
             4.
             de
             Orthod
             .
             fide
             ,
             c.
             16.
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               Who
               can
               make
               a
               representation
               of
               the
               invisible
               ,
               incorporeal
               God
               ,
               which
               can
               neither
               be
               described
               nor
               defined
               ?
               it
               is
               then
               the
               height
               of
               madness
               and
               of
               wickedness
               ,
               to
               make
               any
               form
               or
               picture
               of
               the
               Deity
               :
            
             Therefore
             Christ
             as
             God
             ,
             is
             not
             
             to
             be
             represented
             ,
             much
             less
             worshipped
             by
             a
             picture
             ,
             and
             consequently
             your
             application
             of
             divine
             worship
             through
             his
             pictures
             ,
             unto
             him
             ,
             may
             easily
             be
             convinced
             of
             Idolatry
             .
          
           
             12.
             
             I
             next
             come
             to
             your
             third
             position
             ,
             which
             concerns
             the
             worshipping
             of
             Saints
             and
             Angels
             ,
             for
             they
             are
             to
             be
             Religiously
             worshipped
             before
             their
             pictures
             ;
             and
             if
             not
             they
             ,
             then
             not
             their
             pictures
             ;
             since
             therefore
             all
             moral
             duties
             (
             that
             are
             performed
             without
             us
             )
             are
             reduced
             by
             our
             blessed
             Saviour
             to
             these
             two
             Heads
             ,
             
               Thou
               shalt
               love
               the
               Lord
               thy
               God
               with
               all
               thy
               heart
            
             ;
             and
             
               Thou
               shalt
               love
               thy
               neighbour
               as
               thy self
               ,
            
             (
             Saint
             Mat.
             22.
             )
             I
             ask
             ,
             To
             which
             of
             these
             two
             you
             will
             reduce
             your
             Religious
             worshipping
             of
             Saints
             and
             Angels
             ?
             If
             to
             the
             first
             ,
             say
             there
             is
             more
             then
             one
             God
             ,
             and
             you
             can
             love
             more
             then
             one
             God
             with
             all
             your
             heart
             :
             If
             to
             the
             second
             ,
             do
             not
             talk
             of
             a
             Religious
             worship
             ;
             for
             no
             man
             yet
             ever
             worshipped
             himself
             with
             a
             Religious
             worship
             ,
             and
             you
             are
             to
             love
             your
             neighbour
             but
             
               as
               your self
            
             ,
             not
             as
             your
             God
             ;
             For
             since
             God
             hath
             called
             All
             but
             himself
             your
             neighbour
             ,
             how
             can
             you
             call
             Any
             but
             himself
             your
             God
             ,
             whiles
             you
             worship
             
             him
             as
             your
             God
             by
             a
             Religious
             worship
             ?
             Can
             you
             think
             that
             Job
             did
             not
             intend
             that
             of
             every
             other
             creature
             whatsoever
             ,
             which
             he
             spake
             of
             the
             Sun
             &
             Moon
             ,
             (
             because
             the
             Heathen
             bestowed
             their
             Religious
             worship
             on
             them
             ,
             as
             not
             knowing
             any
             creature
             more
             glorious
             then
             them
             ,
             for
             they
             knew
             nothing
             of
             the
             Angels
             ,
             or
             glorified
             Saints
             )
             
               If
               mine
               heart
               hath
               been
               secretly
               enticed
               ,
               or
               my
               mouth
               hath
               kissed
               my
               hand
               ,
               This
               also
               were
               an
               iniquity
               to
               be
               punished
               by
               the
               Judge
            
             ;
             Hebr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Iniquitas
             judicans
             vel
             judicialis
             ,
             &
             digna
             quae
             à
             Judice
             puniatur
             ,
             an
             iniquity
             to
             be
             punished
             by
             the
             Judge
             of
             quick
             and
             dead
             ,
             since
             it
             is
             a
             Judged
             Case
             in
             his
             own
             Court
             ,
             (
             since
             he
             himself
             hath
             judged
             it
             to
             be
             an
             iniquity
             )
             
               For
               I
               should
               have
               denyed
               the
               God
               that
               is
               above
            
             ;
             Here
             is
             the
             Religious
             worship
             ,
             which
             calleth
             the
             creature
             the
             Creator
             ,
             for
             so
             saith
             Jarchi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               If
               I
               have
               worshipped
               the
               Sun
               or
               Moon
               ,
               saying
               they
               are
               Gods
            
             ;
             And
             here
             is
             the
             iniquity
             that
             cannot
             escape
             Judgement
             ;
             for
             this
             calling
             the
             creature
             the
             Creator
             ,
             is
             to
             deny
             the
             God
             that
             is
             above
             ;
             so
             saith
             〈◊〉
             I
             should
             have
             denyed
             the
             〈◊〉
             ●…at
             is
             above
             ;
             The
             meaning
             
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               The
               God
               that
               is
               above
               these
               two
               great
               lights
            
             ;
             The
             Hebrew
             words
             will
             yet
             bear
             another
             interpretation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               For
               I
               should
               have
               lyed
               against
               the
               God
               above
            
             ;
             Hence
             Idolatry
             is
             called
             
               mendacium
               perniciosum
            
             ,
             a
             
               pernicious
               lye
            
             ,
             by
             your
             own
             Reginaldus
             ;
             Scandalous
             to
             men
             ,
             injurious
             to
             God
             ,
             directly
             against
             the
             honour
             due
             unto
             him
             ,
             which
             is
             not
             communicable
             to
             any
             but
             to
             himself
             ,
             
               (
               Regin
            
             .
             lib.
             16.
             cap.
             14.
             sec.
             3.
             )
             Idolatry
             is
             therefore
             called
             a
             Lye
             in
             Job
             ,
             a
             
               pernicious
               lye
            
             in
             Reginaldus
             ;
             because
             it
             communicates
             that
             honour
             to
             the
             creature
             ,
             which
             is
             due
             only
             to
             the
             Creator
             :
             And
             according
             to
             this
             Principle
             ,
             The
             Religious
             worship
             of
             Saints
             and
             Angels
             must
             be
             called
             Idolatry
             :
             For
             to
             worship
             them
             Religiously
             ,
             is
             to
             Communicate
             to
             them
             the
             honour
             of
             God
             ,
             it
             is
             to
             say
             they
             are
             Gods
             :
             And
             to
             say
             they
             are
             Gods
             ,
             is
             to
             lye
             both
             to
             God
             and
             man
             ;
             for
             it
             is
             to
             deny
             the
             God
             that
             is
             
               above
               them
            
             ,
             and
             to
             deceive
             the
             men
             that
             are
             
               amongst
               us
            
             :
             For
             it
             is
             vam
             here
             to
             talk
             of
             inferiour
             degrees
             of
             worship
             ,
             since
             
               Magis
               &
               minus
               non
               variat
               speci●…
            
             ;
             if
             it
             be
             Religious
             worship
             properly
             so
             called
             ,
             the
             least
             degree
             of
             it
             is
             Religious
             worship
             ,
             
             and
             the
             g●…eatest
             degree
             of
             it
             is
             no
             more
             ;
             Therefore
             we
             say
             ,
             That
             Religious
             worship
             in
             what
             degree
             soever
             ,
             is
             to
             be
             given
             only
             to
             God
             ,
             because
             he
             alone
             is
             the
             object
             of
             Religion
             :
             For
             Religion
             ,
             though
             it
             command
             and
             govern
             such
             acts
             as
             pass
             from
             man
             to
             man
             ,
             or
             from
             man
             to
             God
             ,
             yet
             it
             doth
             not
             of
             it self
             produce
             or
             excite
             any
             act
             but
             only
             such
             as
             hath
             God
             for
             its
             immediate
             object
             :
             And
             therefore
             all
             the
             elicite
             and
             proper
             acts
             of
             Religion
             ,
             such
             as
             flow
             from
             its
             own
             nature
             ,
             are
             reducible
             to
             some
             of
             the
             four
             Commandements
             in
             the
             first
             Table
             ,
             which
             concern
             God
             only
             ,
             as
             appears
             in
             that
             his
             name
             alone
             is
             used
             in
             every
             one
             of
             them
             :
             And
             therefore
             to
             bestow
             any
             act
             of
             Religion
             upon
             any
             other
             then
             upon
             God
             alone
             ,
             is
             to
             set
             up
             both
             a
             God
             and
             a
             Religion
             neither
             revealed
             nor
             commanded
             in
             the
             first
             Table
             ,
             and
             consequently
             not
             of
             Goa's
             ,
             but
             of
             
               our
               own
            
             making
             ;
             Nay
             it
             is
             to
             fetch
             a
             God
             out
             of
             the
             second
             Table
             ,
             to
             bestow
             upon
             him
             the
             Duties
             enjoined
             in
             the
             first
             ;
             It
             is
             to
             borrow
             an
             Object
             from
             the
             second
             Table
             ,
             to
             exercise
             the
             Acts
             of
             the
             first
             :
             For
             the
             whole
             Decalogue
             knows
             no
             other
             object
             but
             only
             God
             or
             neighbour
             ;
             and
             these
             are
             so
             distinct
             ,
             That
             what
             is
             neighbour
             ,
             
             cannot
             be
             God
             ;
             what
             is
             God
             ,
             cannot
             be
             neighbour
             ;
             And
             the
             Acts
             concerning
             these
             are
             as
             distinct
             as
             the
             Objects
             ;
             for
             all
             the
             Acts
             commanded
             or
             forbidden
             in
             the
             first
             Table
             concern
             our
             God
             ;
             All
             the
             Acts
             commanded
             or
             forbidden
             in
             the
             second
             Table
             ,
             concern
             our
             neighbour
             ;
             and
             t
             is
             equally
             absurd
             ,
             to
             apply
             to
             neighbour
             the
             Duties
             belonging
             to
             God
             ,
             as
             Glory
             or
             Worship
             ;
             and
             to
             apply
             to
             God
             the
             Duties
             belonging
             to
             neighbour
             ,
             as
             relief
             or
             maintenance
             :
             This
             is
             the
             Divinity
             God
             himself
             hath
             taught
             ;
             for
             it
             is
             the
             plain
             undoubted
             sense
             of
             his
             Commandements
             ;
             and
             this
             is
             the
             Divinity
             Gods
             Church
             hath
             learned
             and
             professed
             ;
             for
             thus
             she
             understood
             his
             sense
             ,
             as
             saith
             Lactantius
             ,
             (
             lib.
             6.
             cap.
             10.
             )
             Primum
             Justitiae
             officium
             est
             conjungi
             cum
             Deo
             ,
             secundum
             cum
             homine
             ;
             sed
             illud
             primum
             Religio
             dicitur
             ,
             Hoc
             secundum
             misericordia
             vel
             humanitas
             nominatur
             ;
             
               The
               first
               office
               of
               Justice
               is
               to
               unite
               man
               to
               God
               ;
               The
               second
               to
               unite
               man
               to
               man
               ,
               or
               to
               his
               neighbour
               :
               The
               first
               office
               is
               called
               Religion
               ,
               the
               second
               is
               called
               Humanity
               :
            
             And
             therefore
             it
             is
             against
             the
             very
             order
             of
             Justice
             to
             confound
             these
             offices
             ;
             For
             as
             Humanity
             cannot
             extend
             to
             God
             ,
             so
             Religion
             cannot
             extend
             to
             neighbour
             :
             
             Wherefore
             since
             all
             Communion
             is
             founded
             in
             Justice
             ,
             those
             who
             most
             confound
             the
             offices
             of
             Justice
             ,
             are
             the
             greatest
             enemies
             and
             opposers
             of
             true
             Christian
             Communion
             ;
             and
             consequently
             ,
             They
             who
             worship
             Saints
             and
             Angels
             ,
             are
             the
             greatest
             Schismaticks
             ,
             because
             they
             most
             confound
             the
             Offices
             of
             Justice
             ,
             doing
             to
             neighbour
             those
             offices
             which
             belong
             to
             God
             ,
             and
             not
             doing
             to
             God
             those
             offices
             which
             belong
             to
             him
             ;
             For
             he
             that
             renders
             to
             Caesar
             Gods
             due
             ,
             doth
             for
             that
             cause
             not
             render
             to
             God
             his
             own
             due
             :
             And
             accordingly
             these
             two
             are
             disjoyned
             and
             divided
             as
             two
             distinct
             offices
             of
             Justice
             by
             Gods
             own
             eternal
             Wisdom
             and
             Truth
             ;
             and
             therefore
             may
             not
             be
             confounded
             without
             mans
             unsufferable
             folly
             and
             mistake
             ;
             for
             so
             saith
             our
             blessed
             Saviour
             ,
             Mat.
             22.
             21.
             
             
               Render
               unto
            
             Caesar
             
               the
               things
               which
               are
            
             Caesars
             ;
             there
             's
             the
             Debt
             of
             Justice
             belonging
             to
             Humanity
             :
             
               And
               unto
               God
               the
               things
               that
               are
               Gods
            
             ;
             there
             's
             the
             Debt
             of
             Justice
             belonging
             to
             Religion
             .
             Cesar
             must
             have
             his
             own
             ,
             but
             he
             may
             not
             have
             
               Gods
               Tribute
            
             :
             The
             noblest
             creature
             that
             is
             either
             in
             Heaven
             or
             in
             Earth
             ,
             may
             not
             have
             the
             Creators
             due
             :
             Since
             therefore
             Religion
             is
             the
             Creators
             due
             ,
             as
             Humanity
             
             is
             the
             creatures
             ,
             (
             according
             to
             Lactantius
             )
             Gods
             most
             glorious
             Servants
             ,
             Saints
             and
             Angels
             ,
             may
             not
             be
             sharers
             with
             their
             Master
             in
             his
             due
             ,
             that
             is
             to
             say
             in
             the
             offices
             of
             Religion
             ,
             though
             in
             never
             so
             inferiour
             a
             degree
             ,
             because
             they
             cannot
             be
             Gods
             ,
             though
             in
             never
             so
             inferiour
             a
             degree
             :
             But
             they
             may
             only
             be
             sharers
             with
             their
             fellow-servants
             or
             creatures
             ,
             in
             the
             offices
             of
             Humanity
             ,
             whether
             double
             or
             treble
             ,
             or
             (
             if
             you
             will
             )
             centuple
             sharers
             ,
             it
             matters
             not
             ,
             according
             to
             their
             several
             degrees
             of
             glory
             and
             of
             excellency
             :
             And
             this
             was
             so
             clear
             a
             Truth
             in
             our
             Saviours
             daies
             ,
             that
             it
             is
             said
             concerning
             the
             disciples
             of
             the
             Pharisees
             and
             the
             Herodians
             ,
             
               when
               they
               heard
               these
               words
               they
               marvelled
               ,
               and
               left
               him
               ,
               and
               went
               their
               way
               ,
               (
               v.
            
             22.
             )
             And
             it
             is
             still
             so
             clear
             (
             notwithstanding
             the
             many
             sophistical
             distinctions
             whereby
             some
             of
             late
             have
             clouded
             it
             )
             that
             if
             any
             man
             now
             will
             needs
             reply
             against
             it
             ,
             he
             must
             be
             more
             refractory
             then
             those
             Pharisees
             or
             Herodians
             ,
             and
             fall
             under
             Saint
             Pauls
             reproof
             ,
             
               Nay
               but
               O
               man
               ,
               who
               art
               thou
               that
               replyest
               against
               God
               ?
            
             Rom.
             9.
             20.
             
             For
             God
             the
             Father
             in
             his
             Law
             ,
             God
             the
             Son
             in
             his
             Gospel
             ,
             and
             God
             the
             Holy
             Ghost
             
             the
             Pen
             man
             both
             of
             Law
             and
             Gospel
             ,
             hath
             so
             determined
             ,
             That
             the
             offices
             of
             Justice
             may
             not
             be
             confounded
             ;
             but
             those
             which
             belong
             to
             Religion
             must
             be
             reserved
             by
             themselves
             for
             God
             alone
             ;
             none
             of
             them
             all
             bestowed
             upon
             our
             neighbour
             ;
             he
             is
             capable
             only
             of
             those
             offices
             which
             belong
             to
             Humanity
             ;
             but
             of
             none
             of
             those
             which
             belong
             to
             Religion
             :
             Therefore
             your
             words
             ,
             
               [
               And
               the
               same
               I
               say
               proportionably
               ,
               though
               in
               an
               infinitely
               inferiour
               degree
               of
               our
               Religious
               worship
               of
               his
               glorious
               Servants
               ,
               Saints
               and
               Angels
               ]
            
             are
             not
             to
             be
             justified
             ,
             though
             you
             should
             say
             them
             to
             the
             worlds
             end
             ;
             For
             there
             is
             no
             proportion
             betwixt
             the
             creature
             and
             the
             Creator
             ,
             and
             consequently
             you
             may
             not
             say
             the
             same
             thing
             ,
             or
             talk
             of
             the
             same
             worship
             proportionably
             concerning
             them
             .
          
           
             13.
             
             The
             Honour
             of
             
               Humanity
               or
               of
               the
               second
               Table
               ,
            
             due
             from
             the
             fifth
             Commandement
             ,
             though
             in
             the
             highest
             degree
             of
             proportion
             ,
             being
             infinitely
             below
             the
             Creator
             ;
             and
             the
             honour
             of
             
               Religion
               or
               of
               the
               first
               Table
               ,
            
             due
             from
             the
             four
             first
             Commandements
             ,
             though
             in
             the
             lowest
             degree
             ,
             being
             infinitely
             above
             the
             creature
             ;
             For
             that
             honour
             is
             internally
             in
             the
             
             understanding
             an
             apprehension
             or
             belief
             of
             an
             infinite
             excellency
             ;
             in
             the
             will
             ,
             a
             subjection
             or
             submission
             to
             it
             ;
             there
             's
             the
             duty
             of
             the
             first
             Commandement
             :
             The
             same
             honour
             is
             externally
             in
             the
             gesture
             an
             adoration
             ,
             in
             the
             speech
             a
             profession
             ,
             in
             the
             deed
             a
             publick
             and
             solemn
             Homage
             made
             to
             the
             same
             infinite
             excellency
             ;
             there
             's
             the
             duty
             of
             the
             three
             other
             Commandements
             in
             the
             first
             Table
             :
             Wherefore
             you
             must
             place
             your
             degrees
             of
             proportion
             ,
             not
             in
             religious
             worship
             ,
             to
             make
             an
             inferiour
             degree
             of
             that
             ,
             but
             in
             civil
             worship
             to
             make
             a
             superiour
             degree
             of
             that
             
               for
               Gods
               glorious
               servants
            
             ,
             unless
             you
             will
             serve
             them
             instead
             of
             God
             to
             the
             dishonour
             of
             their
             Lord
             ,
             and
             to
             the
             despight
             of
             his
             Commandements
             .
             I
             would
             not
             speak
             so
             positively
             ,
             were
             this
             Divinity
             of
             yesterday
             ;
             but
             you
             see
             Lactantius
             shews
             it
             was
             of
             old
             in
             the
             Catholick
             Church
             :
             And
             the
             Angelical
             Doctor
             shews
             the
             same
             ;
             for
             notwithstanding
             the
             Practice
             of
             the
             Church
             was
             corrupted
             in
             his
             daies
             ,
             yet
             this
             Doctrine
             ,
             this
             Divinity
             was
             not
             corrupted
             :
             For
             this
             we
             find
             was
             his
             determination
             ,
             12º
             qu.
             100.
             art
             .
             5.
             in
             c.
             Sicut
             praecepta
             Legis
             humanae
             ordinant
             hominem
             ad
             quandam
             communitatem
             humanam
             :
             
             Ita
             praecepta
             legis
             divinae
             ordinant
             hominem
             ad
             quandam
             communitatem
             seu
             rempublicam
             hominum
             sub
             Deo
             ;
             Ad
             hoc
             autem
             quod
             aliquis
             in
             aliquâ
             communitate
             be●…è
             commoratur
             ,
             duo
             requiruntur
             :
             Quorum
             primum
             est
             ut
             benè
             se
             habeat
             ad
             eum
             qui
             praeest
             communitati
             ;
             aliud
             autem
             est
             ut
             benè
             se
             habeat
             ad
             alios
             communitatis
             consocios
             &
             comparticipes
             ;
             oportet
             igitur
             quòd
             in
             lege
             divinâ
             primò
             ferantur
             quaedam
             praecepta
             ordinantia
             hominem
             ad
             Deum
             ,
             &
             inde
             alia
             quaedam
             praecepta
             ordinantia
             hominem
             ad
             alios
             proximos
             simul
             convenientes
             sub
             Deo.
             
               As
               the
               praecepts
               of
               humane
               Laws
               do
               order
               men
               to
               a
               Communion
               or
               Common
               wealth
               amongst
               themselves
               ;
               so
               the
               Precepts
               of
               divine
               laws
               do
               order
               men
               to
               a
               Communion
               or
               Common-wealth
               under
               God
               ;
               Now
               that
               a
               man
               may
               be
               fit
               to
               live
               in
               any
               Communion
               ,
               two
               things
               are
               required
               ;
               The
               first
               is
               that
               he
               behave
               himself
               well
               towards
               the
               Head
               of
               that
               Communion
               ;
               the
               next
               that
               he
               behave
               himself
               well
               towards
               his
               fellow-members
               and
               co-partners
               in
               it
               :
               Accordingly
               in
               the
               Divine
               Law
               ,
               first
               we
               meet
               with
               precepts
               teaching
               a
               man
               his
               duty
               towards
               his
               God
               ;
               after
               these
               we
               meet
               with
               other
               precepts
               teaching
               him
               his
               duty
               towards
               his
               neighbours
               ,
               who
               together
            
             
             
               with
               himself
               do
               live
               under
               the
               government
               of
               that
               same
               God
               :
            
             Nothing
             can
             be
             spoken
             either
             more
             plainly
             or
             more
             punctually
             ,
             to
             shew
             that
             the
             Decalogue
             ,
             as
             the
             Rule
             of
             Justice
             ,
             is
             the
             g●…ound
             of
             Christian
             Communion
             ;
             That
             whosoever
             desires
             to
             be
             of
             that
             Communion
             ,
             must
             first
             learn
             his
             Duty
             towards
             his
             God
             the
             Head
             of
             it
             ;
             then
             his
             duty
             towards
             his
             neighbours
             ,
             his
             fellow-members
             in
             it
             :
             That
             these
             Duties
             are
             as
             distinct
             as
             their
             objects
             ,
             taught
             in
             two
             several
             distinct
             orders
             of
             precepts
             ,
             some
             concerning
             God
             ,
             others
             concerning
             his
             neighbours
             :
             And
             that
             all
             save
             God
             alone
             are
             to
             be
             accounted
             as
             his
             neighbours
             in
             this
             Communion
             ,
             as
             all
             living
             with
             himself
             under
             one
             and
             the
             same
             Head
             ,
             which
             is
             God
             :
             From
             which
             premises
             we
             may
             well
             inferr
             this
             conclusion
             ,
             That
             what
             Duty
             belongs
             to
             the
             Head
             only
             ,
             may
             not
             be
             practised
             towards
             any
             of
             the
             members
             ,
             without
             a
             confusion
             of
             Gods
             Order
             ,
             a
             violation
             of
             Gods
             Law
             ,
             and
             an
             invasion
             of
             Gods
             Right
             ,
             which
             must
             needs
             be
             highly
             displeasing
             to
             all
             the
             true
             members
             of
             this
             Communion
             ,
             whether
             in
             heaven
             or
             in
             earth
             ,
             who
             all
             agree
             in
             nothing
             more
             then
             in
             honouring
             their
             Head
             ;
             and
             
             therefore
             cannot
             but
             detest
             whatsoever
             shall
             tend
             to
             his
             dishonour
             ;
             for
             since
             himself
             hath
             said
             ,
             
               I
               am
               the
               Lord
               ,
               that
               is
               my
               name
               ,
               and
               my
               glory
               will
               I
               not
               give
               to
               another
               ,
            
             Isa.
             42.
             8.
             we
             may
             be
             ashamed
             ,
             must
             be
             afraid
             of
             giving
             that
             Glory
             to
             Saints
             and
             Angels
             ,
             which
             God
             will
             not
             part
             withall
             ;
             for
             if
             he
             deny
             the
             gift
             ,
             how
             dare
             we
             give
             ?
             that
             's
             to
             give
             in
             sin
             ;
             
               there
               's
               reason
               for
               our
               fear
            
             :
             If
             he
             will
             not
             give
             it
             ,
             they
             will
             not
             take
             it
             ;
             that
             's
             to
             give
             in
             vain
             ;
             
               there
               's
               reason
               for
               our
               shame
            
             :
             For
             as
             in
             mens
             natural
             ,
             so
             in
             Christs
             mystical
             Body
             ,
             all
             the
             members
             alike
             are
             made
             to
             serve
             the
             Head
             ;
             and
             in
             order
             to
             the
             Head
             it
             is
             that
             they
             serve
             one
             another
             ;
             So
             that
             there
             is
             not
             one
             member
             ,
             which
             will
             not
             neglect
             to
             serve
             it self
             ,
             and
             much
             more
             its
             fellow-member
             ,
             when
             it
             should
             serve
             its
             Head
             :
             Let
             God
             but
             have
             the
             same
             priviledge
             among
             Christians
             (
             as
             without
             doubt
             he
             hath
             the
             same
             right
             ;
             for
             they
             are
             that
             body
             whereof
             he
             is
             the
             Head
             )
             and
             no
             man
             will
             hereafter
             so
             misplace
             his
             devotion
             ,
             so
             mispend
             his
             time
             ,
             so
             mistake
             himself
             ,
             as
             to
             be
             worshipping
             of
             an
             Angel
             or
             a
             Saint
             ,
             whiles
             he
             should
             be
             worshipping
             of
             God
             :
             I
             will
             not
             ask
             ,
             With
             what
             faith
             I
             can
             say
             ,
             I
             believe
             in
             an
             
             Angel
             ,
             instead
             of
             I
             believe
             in
             God
             ;
             or
             to
             which
             Article
             of
             the
             Creed
             this
             Religious
             worship
             (
             as
             you
             call
             it
             )
             is
             reducible
             ,
             that
             it
             may
             be
             done
             in
             faith
             ,
             (
             though
             what
             is
             not
             of
             faith
             is
             sin
             ;
             more
             then
             exceeding
             sinful
             in
             our
             Prayers
             )
             for
             in
             that
             I
             have
             proved
             this
             worship
             cannot
             be
             
               without
               f●…lly
            
             ,
             I
             have
             sufficiently
             proved
             it
             cannot
             b●…
             
               with
               faith
            
             ;
             Nor
             will
             I
             ask
             how
             it
             is
             agreeable
             with
             our
             Lords
             most
             holy
             Prayer
             (
             the
             pattern
             of
             all
             sound
             prayers
             )
             for
             me
             to
             say
             
               Our
               Brother
            
             ,
             instead
             of
             
               Our
               Father
               which
               art
               in
               heaven
            
             ;
             (
             though
             if
             I
             pray
             out
             of
             Christs
             Communion
             ,
             who
             will
             not
             ,
             cannot
             joyn
             with
             me
             in
             saying
             
               Our
               Brother
            
             ,
             but
             will
             and
             doth
             joyn
             with
             me
             in
             saying
             ,
             
               Our
               Father
            
             ,
             I
             cannot
             pray
             in
             hope
             ,
             because
             I
             must
             also
             pray
             without
             Christs
             Intercession
             ,
             through
             which
             alone
             God
             heareth
             my
             prayers
             )
             for
             having
             proved
             that
             this
             worship
             cannot
             be
             
               with
               faith
            
             ,
             I
             need
             not
             prove
             it
             must
             be
             
               without
               hope
            
             :
             I
             only
             ask
             ,
             How
             this
             worship
             can
             be
             with
             Charity
             ;
             I
             mean
             that
             Charity
             which
             hath
             God
             only
             for
             its
             immediate
             object
             ,
             since
             Faith
             ,
             Hope
             and
             Charity
             are
             three
             Theological
             vertues
             no
             less
             inseparable
             from
             themselves
             ,
             then
             they
             ought
             to
             be
             inseparable
             from
             our
             souls
             :
             And
             if
             
             this
             worship
             may
             not
             be
             with
             Gods
             Charity
             ,
             why
             should
             my
             Charity
             be
             with
             this
             worship
             ?
             If
             it
             love
             not
             God
             ,
             why
             should
             I
             love
             it
             ?
             and
             if
             it
             love
             another
             instead
             of
             God
             ,
             how
             doth
             it
             love
             God
             ?
             Sure
             I
             am
             ,
             God
             himself
             hath
             determined
             in
             a
             case
             very
             like
             this
             ,
             That
             
               They
               who
               embrace
               a
               false
               worship
               ,
               do
               hate
               the
               true
               God
            
             ;
             Exod.
             20.
             5.
             
             
               Visiting
               the
               iniquity
               of
               the
               Fathers
               upon
               the
               Children
               ,
               unto
               the
               third
               and
               fourth
               generation
               of
               them
               that
               hate
               me
            
             ;
             And
             how
             can
             good
             Christians
             with
             any
             conscience
             do
             that
             which
             may
             come
             under
             the
             least
             temptation
             or
             suspition
             of
             hateing
             God
             ?
             Wherefore
             this
             false
             worship
             must
             needs
             so
             trouble
             and
             startle
             true
             Believers
             ,
             as
             to
             be
             the
             cause
             of
             division
             and
             dis-union
             for
             ever
             in
             the
             Church
             of
             Christ
             ,
             dividing
             
               man
               from
               man
            
             to
             the
             worlds
             end
             ,
             because
             it
             divides
             
               man
               from
               God
            
             ;
             for
             whose
             sake
             and
             in
             whose
             name
             and
             love
             we
             ought
             to
             follow
             and
             embrace
             the
             Christian
             Communion
             :
             For
             the
             same
             Voice
             which
             calls
             us
             to
             Communion
             in
             worshipping
             ,
             first
             calls
             us
             to
             Religion
             in
             the
             worship
             ;
             nor
             is
             it
             possible
             for
             any
             man
             to
             shew
             a
             Text
             which
             saith
             ,
             
               O
               come
               let
               us
               worship
            
             ,
             (
             there
             's
             the
             Communion
             )
             which
             doth
             not
             likewise
             say
             ,
             
               worship
               God
            
             ,
             
             there
             's
             the
             Religion
             )
             Thus
             saith
             the
             man
             after
             Gods
             own
             heart
             ,
             and
             therefore
             nearest
             his
             mind
             ,
             
               O
               come
               let
               us
               worship
               and
               fall
               down
               and
               kneel
               before
               the
               Lord
               our
               maker
               ,
            
             Psal.
             95.
             6.
             
             So
             establishing
             publick
             ,
             as
             also
             establishing
             true
             ,
             and
             forbidding
             false
             worship
             ;
             For
             
               Rectum
               index
               sui
               &
               obliqui
            
             ;
             he
             which
             saith
             ,
             
               O
               come
               let
               us
               worship
               and
               fall
               aown
               and
               kneel
               before
               the
               Lord
               our
               maker
               ,
            
             doth
             by
             the
             rule
             of
             contraries
             likewise
             say
             ,
             Let
             us
             not
             worship
             nor
             fall
             down
             nor
             kneel
             before
             any
             that
             is
             not
             our
             maker
             ;
             Wherefore
             since
             you
             have
             most
             shamefully
             violated
             this
             command
             ,
             you
             were
             best
             to
             let
             your
             repentance
             follow
             yout
             shame
             ,
             that
             your
             shame
             may
             not
             fore-run
             your
             confusion
             :
             Put
             then
             your
             own
             translation
             into
             your
             practice
             ;
             come
             with
             your
             Venite
             adoremus
             &
             procidamus
             ,
             &
             ploremus
             ante
             Dominum
             qui
             fecit
             nos
             ;
             O
             come
             let
             us
             worship
             and
             fall
             down
             ,
             
               and
               weep
               before
               the
               Lord
               our
               maker
               ,
            
             because
             we
             have
             worshipped
             and
             falen
             down
             and
             kneeled
             before
             those
             who
             have
             not
             made
             us
             ,
             do
             not
             convert
             or
             call
             us
             ,
             cannot
             save
             us
             .
          
           
             14.
             
             For
             it
             is
             the
             part
             of
             Religion
             to
             order
             a
             man
             rightly
             in
             regard
             of
             his
             God
             ,
             as
             of
             Temperance
             and
             of
             Justice
             to
             order
             
             him
             rightly
             in
             regard
             of
             himself
             and
             of
             his
             neighbour
             ;
             so
             saith
             Saint
             Augustine
             ,
             Tract
             .
             23.
             in
             Johan
             .
             Haec
             est
             religio
             Christiana
             ut
             colatur
             unus
             Deus
             ,
             quia
             non
             facit
             animam
             beatam
             nisi
             unus
             Deus
             ;
             
               This
               is
               the
               true
               Christian
               Religion
               ,
               that
               we
               worship
               one
               God
               ,
               because
               none
               can
               make
               the
               soul
               blessed
               but
               one
               God
            
             ;
             None
             can
             
               make
               the
               soul
            
             ,
             saith
             holy
             David
             ;
             None
             can
             
               make
               the
               soul
               blessed
            
             ,
             saith
             holy
             Augustine
             ,
             but
             one
             God
             ;
             therefore
             we
             may
             worship
             none
             but
             him
             ;
             Idem
             principium
             creationis
             &
             beatificationis
             ;
             The
             same
             God
             is
             the
             author
             of
             our
             Being
             and
             of
             our
             well-being
             ,
             and
             claims
             our
             worship
             as
             his
             homage
             for
             both
             ;
             The
             same
             is
             our
             maker
             and
             our
             Saviour
             ;
             The
             same
             Lord
             which
             giveth
             nature
             ,
             giveth
             also
             Grace
             and
             Glory
             ;
             and
             therefore
             to
             ascribe
             unto
             others
             the
             honour
             which
             is
             due
             only
             to
             him
             ,
             is
             to
             put
             others
             in
             his
             place
             ,
             as
             if
             they
             were
             Lords
             with
             him
             ,
             and
             were
             the
             givers
             of
             Nature
             ,
             of
             Grace
             ,
             of
             Glory
             .
             Yet
             this
             is
             the
             Divinity
             you
             teach
             your
             people
             ;
             this
             is
             the
             Duty
             you
             bind
             them
             to
             do
             by
             the
             first
             Commandement
             :
             Sacrosanctam
             Eucharistiam
             adoratione
             latriae
             venerari
             jubemur
             ;
             Virginem
             autem
             Mariam
             honore
             hyperdu●…iae
             ;
             Cru●…em
             etiam
             adorare
             &
             
             venerari
             ;
             Angelos
             vero
             &
             maxime
             Angelum
             nostrae
             custodiae
             designatum
             ,
             sanctos
             ,
             sanctas
             ,
             eorum
             reliquias
             &
             Templa
             ,
             honore
             duliae
             honorare
             jubemur
             :
             (
             methodus
             Confessionis
             in
             expositione
             primi
             praecepti
             )
             
               We
               are
               here
               commanded
               to
               worship
               the
               holy
               Eucharist
               ,
               the
               blessed
               Virgin
               ,
               the
               holy
               Cross
               ,
               the
               Angel●…
               ,
               (
               especially
               him
               that
               is
               our
               Guardian
               )
               The
               Saints
               ,
               their
               reliques
               and
               Temples
               :
            
             And
             it
             is
             to
             small
             purpose
             that
             you
             would
             be
             thought
             to
             give
             a
             lesser
             kind
             of
             worship
             to
             these
             then
             to
             God
             ;
             for
             all
             kinds
             of
             Religious
             worship
             are
             alike
             forbidden
             to
             any
             creature
             by
             this
             Commandement
             ;
             as
             all
             kinds
             of
             uncleanness
             by
             the
             seventh
             ,
             of
             slander
             by
             the
             ninth
             :
             So
             that
             in
             truth
             you
             have
             taught
             your
             people
             to
             worship
             many
             Gods
             ,
             instead
             of
             worshipping
             one
             God
             ;
             for
             you
             cannot
             multiply
             acts
             specifically
             distinct
             ,
             without
             multiplying
             the
             objects
             ;
             therefore
             you
             must
             make
             many
             Gods
             ,
             by
             making
             many
             several
             distinct
             acts
             of
             Religious
             worship
             :
             This
             is
             such
             a
             Babel
             as
             reacheth
             up
             to
             heaven
             ,
             a
             very
             great
             and
             horrid
             confusion
             which
             confounds
             the
             Creator
             with
             the
             creature
             ;
             and
             staies
             not
             there
             ,
             but
             cometh
             down
             again
             and
             also
             confoundeth
             the
             Communion
             of
             
             Saints
             ,
             and
             the
             Commandements
             of
             God
             ,
             and
             consequently
             not
             only
             the
             work
             ,
             but
             also
             the
             whole
             rule
             of
             Religion
             ;
             For
             seeing
             our
             blessed
             Saviour
             hath
             said
             ,
             
               On
               the●…e
               two
               hang
               all
               the
               Law
               and
               the
               Prophets
               ,
            
             Mat.
             22.
             40.
             by
             confounding
             the
             two
             Tables
             of
             the
             Commandements
             ,
             you
             must
             also
             confound
             the
             whole
             Book
             of
             God
             :
             So
             then
             this
             false
             worship
             may
             only
             belong
             to
             Babel
             ,
             not
             to
             Jerusalem
             :
             For
             in
             confounding
             the
             Creator
             with
             the
             creature
             ,
             it
             strikes
             at
             God
             the
             Father
             Almighty
             ,
             maker
             of
             heaven
             and
             earth
             ;
             In
             confounding
             the
             Communion
             of
             Saints
             ,
             it
             strikes
             at
             God
             the
             Son
             ,
             who
             is
             the
             Head
             of
             that
             Communion
             ;
             In
             confounding
             the
             Commandements
             ,
             and
             the
             whole
             Book
             of
             God
             ,
             it
             strikes
             at
             God
             the
             Holy
             Ghost
             ,
             the
             Pen-man
             of
             those
             Commandements
             ,
             and
             of
             that
             Book
             :
             And
             we
             ought
             not
             to
             think
             that
             Jerusalem
             the
             City
             of
             God
             ,
             will
             either
             teach
             or
             practice
             a
             worship
             against
             God
             the
             Father
             ,
             Son
             and
             Holy
             Ghost
             :
             For
             such
             a
             worship
             is
             not
             a
             Religion
             ,
             but
             a
             Confusion
             ,
             and
             is
             accordingly
             punished
             with
             confusion
             ,
             Psalm
             97.
             7.
             
             
               Confounded
               be
               all
               they
               that
               worship
               carved
               Images
               ,
               and
               that
               delight
               in
               vain
               Gods
               ;
               worship
               him
               all
               ye
               Gods
               :
            
             A
             Text
             that
             
             exactly
             follows
             the
             method
             of
             the
             second
             Commandement
             proceeding
             by
             Command
             and
             by
             Commination
             ;
             only
             here
             the
             commination
             is
             put
             in
             the
             first
             place
             ,
             because
             the
             command
             had
             hitherto
             been
             so
             much
             transgressed
             ,
             and
             so
             little
             regarded
             ;
             God
             thereby
             intimating
             ,
             That
             if
             his
             Command
             doth
             not
             restrain
             us
             ,
             his
             commination
             shall
             ruine
             us
             ;
             which
             in
             this
             sin
             is
             more
             terrible
             then
             in
             any
             other
             ;
             for
             here
             he
             threatens
             to
             visit
             the
             sins
             of
             the
             Fathers
             upon
             their
             Children
             ,
             which
             in
             the
             language
             of
             this
             Text
             ,
             is
             
               To
               confound
               both
               them
               and
               theirs
               :
            
             Confundantur
             omnes
             qui
             adorant
             sculptilia
             ,
             saith
             your
             own
             Latine
             ;
             for
             that
             's
             to
             delight
             in
             vain
             gods
             ,
             who
             are
             all
             commanded
             to
             worship
             the
             true
             God
             ,
             as
             well
             as
             we
             ;
             for
             so
             it
             follows
             ,
             
               Worship
               him
               all
               ye
               Gods
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             saith
             the
             Seventy
             ,
             
               worship
               him
               all
               ye
               his
               Angels
            
             ;
             Here
             's
             yet
             another
             confusion
             ,
             This
             Idolatry
             makes
             them
             Idols
             whom
             God
             made
             Angels
             ;
             it
             makes
             them
             
               vain
               Gods
            
             ,
             whom
             he
             made
             Gods
             ;
             It
             unmakes
             Angels
             ;
             and
             what
             is
             that
             but
             to
             make
             Devils
             ?
             I
             mean
             in
             regard
             of
             those
             that
             worship
             them
             ;
             For
             though
             the
             holy
             Angels
             in
             themselves
             are
             
               blessed
               Spirits
            
             ,
             yet
             by
             those
             that
             Religiously
             worship
             
             them
             ,
             they
             are
             after
             some
             sort
             made
             
               wicked
               Spirits
            
             ,
             because
             to
             them
             they
             are
             the
             occasion
             of
             sin
             and
             wickedness
             ;
             So
             far
             is
             man
             from
             righting
             Angels
             ,
             by
             wronging
             God
             ,
             from
             honouring
             the
             servants
             ,
             by
             dishonouring
             their
             Lord
             ;
             and
             yet
             the
             best
             pretence
             that
             is
             usually
             made
             in
             this
             kind
             ,
             is
             ,
             least
             the
             Angels
             for
             sooth
             should
             lose
             their
             right
             ,
             whereas
             by
             doing
             them
             this
             right
             ,
             we
             do
             them
             the
             greatest
             
               wrong
               ,
               See
               thou
               do
               it
               not
               ,
               for
               I
               am
               thy
               fellow-servant
            
             ;
             Thou
             wrongest
             no
             less
             then
             three
             by
             doing
             it
             ;
             Thy self
             ,
             and
             me
             ,
             and
             our
             common
             Master
             ;
             A
             prohibition
             twice
             urged
             ,
             
               (
               Rev.
            
             19.
             10.
             
             &
             22.
             9.
             
             )
             and
             with
             the
             same
             reason
             ,
             shewing
             that
             God
             made
             Angels
             our
             fellow-servants
             and
             Brethren
             ,
             and
             that
             we
             may
             not
             by
             our
             Religious
             worship
             make
             them
             God
             :
             Therefore
             Confounded
             be
             they
             that
             make
             them
             Idols
             ,
             saith
             David
             ,
             since
             God
             made
             them
             Angels
             ;
             and
             yet
             your
             Position
             makes
             them
             twice
             idols
             ;
             once
             
               in
               themselves
            
             ,
             whiles
             it
             bestows
             Religious
             worship
             on
             them
             ;
             a
             second
             time
             
               in
               their
               images
            
             ,
             whiles
             it
             bestows
             that
             worship
             on
             them
             through
             their
             Pictures
             :
             And
             that
             's
             your
             fourth
             and
             last
             Position
             ,
             which
             concerns
             
               the
               Religious
               worship
               of
               Gods
               glorious
               
               Servants
               ,
               Saints
               and
               Angels
               ,
               through
               their
               pictures
               .
            
          
           
             15.
             
             In
             which
             case
             if
             you
             are
             not
             to
             be
             convinced
             of
             idolatry
             ,
             sure
             t
             is
             for
             want
             of
             will
             ,
             not
             of
             means
             of
             conviction
             ;
             for
             the
             Commandement
             expresly
             forbiddeth
             to
             make
             the
             likeness
             of
             any
             thing
             in
             heaven
             or
             in
             earth
             with
             intent
             to
             worship
             it
             ;
             and
             I
             believe
             you
             will
             not
             deny
             the
             Saints
             and
             Angels
             to
             be
             in
             heaven
             ;
             or
             if
             so
             (
             because
             for
             ought
             you
             know
             ,
             who
             believe
             the
             Purging
             of
             souls
             after
             death
             ,
             some
             Saints
             may
             be
             in
             Purgatory
             to
             be
             tormented
             ,
             some
             good
             Angels
             there
             to
             torment
             them
             )
             yet
             you
             cannot
             deny
             God
             to
             be
             in
             heaven
             ,
             unless
             you
             will
             discard
             your
             
               Pater
               Noster
            
             ,
             which
             teacheth
             you
             to
             say
             ,
             
               Our
               Father
               which
               art
               in
               heaven
               :
            
             But
             it
             is
             a
             sufficient
             proof
             that
             your
             Priests
             are
             convinced
             of
             their
             Idolatry
             in
             worshipping
             of
             Images
             ,
             because
             they
             are
             so
             willing
             to
             shuffle
             off
             the
             second
             Commandement
             which
             forbids
             it
             ,
             least
             that
             should
             also
             convince
             the
             common
             people
             ;
             wherein
             a
             late
             German
             Bishop
             and
             Clergy
             of
             yours
             shewed
             too
             much
             fraud
             to
             be
             accounted
             men
             of
             conscience
             ,
             and
             too
             little
             Art
             to
             be
             accounted
             men
             of
             cunning
             ;
             for
             commanding
             that
             the
             Lords
             Prayer
             ,
             the
             
             Angelical
             salutation
             ,
             the
             Creed
             and
             Ten
             Commandements
             should
             be
             distinctly
             and
             leisurably
             repeated
             in
             the
             German
             tongue
             every
             Lords
             day
             by
             the
             Parish
             Priests
             ,
             that
             the
             people
             might
             be
             able
             to
             repeat
             ,
             understand
             ,
             and
             learn
             them
             (
             Distinctè
             ac
             tractatim
             ,
             ut
             populus
             legentem
             repetitione
             subsequi
             ,
             ea
             discere
             ,
             &
             memoriae
             mandare
             possit
             .
             Synod
             .
             Augustensis
             cap.
             25.
             )
             yet
             left
             not
             so
             much
             as
             any
             blind
             footsteps
             of
             the
             second
             Commandement
             in
             their
             German
             translation
             ,
             which
             they
             appointed
             the
             Priests
             to
             read
             :
             There
             was
             little
             conscience
             in
             leaving
             out
             one
             of
             Gods
             Commandements
             ,
             and
             as
             little
             cunning
             in
             commanding
             the
             Parish
             Priests
             to
             read
             them
             All
             ,
             when
             they
             themselves
             had
             left
             out
             One
             ;
             for
             they
             could
             not
             think
             by
             their
             false
             copy
             which
             quite
             left
             out
             the
             second
             Commandement
             ,
             and
             called
             the
             third
             the
             second
             ,
             to
             blind
             their
             Priests
             ,
             though
             they
             did
             think
             by
             it
             to
             blind
             the
             people
             :
             They
             would
             be
             thought
             very
             zealous
             in
             teaching
             those
             committed
             to
             their
             charge
             ,
             all
             the
             Fundamentals
             of
             salvation
             ,
             yet
             purposely
             concealed
             one
             main
             practical
             fundamental
             ,
             because
             they
             had
             formerly
             mis-taught
             ,
             or
             at
             least
             mispractised
             the
             same
             ;
             finding
             it
             more
             agreeable
             
             with
             their
             honour
             ,
             though
             less
             with
             their
             honesty
             ,
             to
             let
             the
             people
             continue
             still
             in
             ignorance
             ,
             then
             to
             recall
             their
             own
             errour
             :
             The
             like
             was
             the
             tender
             care
             and
             conscience
             of
             your
             Trent
             Fathers
             to
             instruct
             the
             people
             in
             their
             prayers
             ,
             (
             Sess.
             22.
             cap.
             8.
             )
             Etsi
             Missa
             magnam
             contineat
             populi
             fidelis
             eruditionem
             ,
             non
             tamen
             expedire
             visum
             est
             Patribus
             ut
             vulgari
             linguâ
             passim
             celebraretur
             ;
             Ne
             tamen
             oves
             Christi
             esuriant
             ,
             Pastores
             frequenter
             aliquid
             in
             Missâ
             exponant
             ;
             
               Though
               the
               Mass
               contain
               in
               it
               very
               great
               and
               necessary
               instructions
               for
               faithful
               people
               ,
               yet
               we
               do
               not
               think
               fit
               to
               put
               it
               in
               a
               language
               they
               can
               understand
               ;
               notwithstanding
               least
               Christs
               sheep
               should
               be
               bunger-starved
               ,
               the
               Pastors
               are
               required
               often
               to
               expound
               some
               parts
               of
               it
               .
            
             A
             great
             seeming
             Fatherly
             care
             of
             souls
             ,
             to
             fear
             they
             might
             perish
             for
             want
             of
             food
             ;
             but
             no
             Fatherly
             kindness
             nor
             resolution
             ,
             rather
             to
             let
             them
             perish
             then
             make
             them
             able
             to
             feed
             themselves
             ;
             But
             the
             cause
             was
             the
             same
             in
             both
             ;
             The
             peoples
             ignorance
             was
             to
             keep
             them
             in
             their
             sinful
             obedience
             ;
             For
             the
             less
             they
             knew
             ,
             the
             more
             they
             would
             obey
             in
             things
             so
             plainly
             against
             the
             Law
             of
             God
             ;
             Therefore
             these
             two
             Synods
             had
             
             rather
             the
             common
             people
             should
             worship
             God
             without
             their
             Reason
             ,
             then
             with
             their
             Conscience
             ;
             though
             they
             could
             not
             worship
             as
             men
             ,
             without
             their
             Reason
             ,
             nor
             as
             Christians
             ,
             but
             with
             their
             Conscience
             :
             But
             so
             it
             is
             ,
             Reason
             and
             Conscience
             must
             both
             be
             laid
             aside
             or
             lulled
             asleep
             ,
             when
             men
             are
             to
             act
             upon
             false
             Principles
             ,
             as
             in
             this
             particular
             ,
             The
             Commandment
             was
             to
             be
             
               thrown
               down
            
             ,
             that
             the
             Images
             might
             be
             
               k●…pt
               up
            
             ;
             For
             that
             is
             so
             plain
             in
             its
             Prohibition
             ,
             and
             so
             powerful
             in
             its
             Commination
             ,
             that
             if
             the
             people
             had
             understood
             it
             ,
             they
             would
             not
             have
             committed
             so
             gross
             Idolatry
             ,
             or
             would
             full
             soon
             have
             become
             very
             penitent
             Idolators
             :
             And
             good
             reason
             ;
             for
             Images
             are
             but
             a
             relick
             of
             Paganism
             ;
             
               Ex
               Gentili
               consuetudine
            
             ,
             as
             saith
             Eusibius
             ,
             Hist.
             Eccles.
             lib.
             7.
             cap.
             18.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             out
             of
             a
             Paganish
             custom
             ;
             and
             therefore
             long
             kept
             out
             of
             the
             Churches
             of
             Christians
             ,
             and
             longer
             kept
             out
             of
             their
             Religion
             ,
             though
             now
             they
             so
             abound
             in
             your
             Churches
             and
             Religion
             ,
             as
             if
             you
             meant
             that
             even
             in
             your
             most
             populous
             Cities
             ,
             these
             your
             new
             Gods
             should
             exceed
             and
             out-vie
             the
             number
             of
             their
             worshippers
             :
             so
             that
             I
             might
             justly
             hint
             at
             your
             pictures
             
             and
             Images
             ;
             all
             my
             fault
             was
             ,
             I
             did
             only
             hint
             at
             them
             ;
             I
             will
             now
             make
             some
             part
             of
             amends
             ,
             and
             down-right
             strike
             at
             them
             ,
             though
             by
             other
             mens
             hands
             ,
             not
             mine
             own
             :
             For
             in
             this
             case
             I
             have
             the
             primest
             Champions
             of
             Christendom
             to
             prove
             that
             Images
             were
             long
             kept
             out
             of
             the
             Churches
             of
             Christians
             ,
             and
             longer
             kept
             out
             of
             their
             Religion
             ;
             and
             either
             of
             these
             is
             enough
             to
             break
             them
             in
             pieces
             .
          
           
             16.
             
             First
             that
             Images
             were
             long
             kept
             out
             of
             the
             Churches
             of
             Christians
             ;
             and
             for
             this
             we
             have
             the
             testimony
             of
             Epiphanius
             for
             the
             Greek
             ,
             and
             of
             Saint
             Hierom
             for
             the
             Latine
             Church
             ,
             both
             in
             one
             Epistle
             to
             John
             of
             Hierusalem
             ,
             which
             was
             indicted
             or
             composed
             by
             Epiphanius
             ,
             translated
             and
             approved
             by
             Saint
             Hierom.
             The
             testimony
             is
             in
             these
             words
             ,
             Cùm
             ergo
             hoc
             vidissem
             in
             Ecclesiâ
             Christi
             contra
             authoritatem
             Scripturarum
             ,
             hominis
             pendere
             Imaginem
             ,
             scidi
             illud
             ,
             &
             magis
             dedi
             consilum
             custodibus
             ejusdem
             loci
             ut
             pauperem
             mortuum
             eo
             obvolverent
             &
             efferent
             :
             Precor
             ut
             jubeas
             Presbyteros
             ejusdem
             loci
             deinceps
             praecipere
             in
             Ecclesiâ
             Christi
             ejusmodi
             vela
             ,
             quae
             contra
             Religionem
             nostram
             veniunt
             ,
             non
             appendi
             :
             
             The
             story
             is
             this
             ,
             Epiphanius
             going
             to
             say
             his
             prayers
             in
             a
             Church
             at
             Anabaltha
             ,
             there
             spied
             a
             vail
             or
             curtain
             which
             had
             in
             it
             the
             picture
             of
             Christ
             or
             of
             some
             Saint
             ,
             at
             which
             he
             was
             so
             offended
             ,
             That
             he
             cut
             down
             the
             said
             veil
             or
             curtain
             ,
             and
             wished
             the
             Keepers
             of
             the
             Church
             to
             bury
             a
             dead
             man
             therewith
             ,
             alledging
             it
             was
             against
             the
             authority
             of
             the
             holy
             Scriptures
             ,
             and
             the
             purity
             of
             Christian
             Religion
             ,
             that
             such
             Images
             should
             be
             set
             up
             in
             Churches
             ;
             and
             desiring
             the
             Bishop
             of
             Hierusalem
             (
             in
             whose
             Diocess
             it
             was
             )
             to
             require
             the
             Clergy
             there
             to
             admit
             no
             more
             such
             pictures
             or
             images
             into
             that
             Church
             :
             Contra
             authoritatem
             Scripturarum
             ,
             contra
             Religionem
             nostram
             ;
             No
             Christian
             Bishop
             can
             have
             stronger
             arguments
             or
             rather
             adjurations
             ,
             either
             for
             the
             casting
             out
             or
             the
             keeping
             out
             of
             Images
             from
             his
             Church
             ,
             then
             that
             the
             retaining
             or
             the
             receiving
             of
             them
             ,
             is
             against
             the
             authority
             of
             the
             Scriptures
             ,
             the
             custom
             of
             the
             Church
             ,
             and
             the
             conscience
             of
             Religion
             ;
             All
             which
             are
             here
             alledged
             by
             Epiphanius
             ;
             For
             he
             that
             saith
             ,
             Contra
             Religionem
             nostram
             ,
             
               against
               our
               Religion
            
             ,
             doth
             appeal
             to
             the
             custom
             of
             Christians
             ,
             as
             well
             as
             to
             the
             conscience
             of
             Christianity
             :
             
             And
             this
             quotation
             is
             such
             a
             Gordian
             not
             to
             your
             Cardinal
             ,
             that
             after
             all
             his
             pains
             to
             loosen
             and
             untie
             it
             ,
             at
             last
             Alexander
             like
             ,
             he
             cuts
             it
             off
             ,
             saying
             ,
             Verior
             solutio
             ,
             haec
             verba
             esse
             supposititia
             ,
             (
             Bell.
             lib.
             2.
             de
             sanct
             .
             cap.
             9.
             )
             
               The
               truest
               answer
               is
               ,
               The
               words
               are
               supposititious
            
             ;
             But
             words
             entailed
             upon
             the
             Church
             for
             so
             many
             hundred
             years
             together
             ,
             are
             not
             so
             easily
             
               cut
               off
            
             ;
             The
             same
             Authority
             had
             before
             troubled
             Waldensis
             ;
             yet
             he
             denies
             not
             the
             truth
             of
             the
             story
             ,
             only
             saith
             ,
             That
             Epiphanius
             
               did
               this
               thing
               in
               hatred
               of
               the
               Anthropomorphites
               ,
               and
               out
               of
               zeal
               not
               according
               to
               knowledge
            
             ;
             (
             Wald.
             de
             Sacramental
             .
             Tit.
             19.
             c.
             157.
             )
             So
             likewise
             
               Alphonsus
               a
               Castro
            
             (
             lib.
             de
             Haer.
             voce
             Imago
             )
             denies
             not
             the
             storie
             ,
             only
             dislikes
             it
             ,
             excusing
             Epiphanius
             from
             the
             Imputation
             of
             Heresie
             ,
             because
             the
             thing
             at
             that
             time
             had
             not
             been
             defined
             by
             the
             Church
             :
             And
             indeed
             this
             storie
             is
             to
             be
             found
             in
             all
             the
             editions
             of
             Saint
             Hieroms
             works
             ,
             not
             only
             in
             that
             of
             Basil
             by
             Erasmus
             ,
             who
             saith
             in
             the
             argument
             thereof
             ,
             Hanc
             Epistolam
             Hieronymus
             in
             odium
             Johannis
             &
             Rufini
             Latinam
             fecit
             ;
             But
             also
             in
             that
             of
             Antwerp
             ,
             1579.
             where
             this
             is
             the
             argument
             ,
             Epiphanius
             intimus
             D.
             Hieronymi
             ,
             à
             quo
             
             epistola
             versa
             est
             ,
             amicus
             ,
             excusat
             se
             Johanniquod
             Presbyterum
             ordinarat
             in
             ipsius
             diocaesi
             ipso
             inconsulto
             ;
             postremò
             cur
             velum
             ad
             Ecclesiae
             fores
             pendens
             ,
             in
             quo
             hominis
             imago
             depicta
             erat
             ,
             sciderit
             ,
             rationem
             reddit
             .
             This
             Edition
             no
             more
             doubts
             that
             Epiphanius
             excused
             the
             cutting
             of
             the
             vail
             ,
             then
             the
             ordination
             of
             the
             Priest
             to
             John
             Bishop
             of
             Hierusalem
             ;
             Nay
             yet
             moreover
             ,
             The
             edition
             of
             
               Marianus
               Victorius
            
             at
             Rome
             ,
             which
             Bellarm.
             confesseth
             to
             be
             purged
             from
             Erasmus
             his
             errours
             ,
             (
             ab
             erroribus
             Erasmi
             purgata
             est
             ;
             )
             hath
             not
             this
             part
             of
             the
             Epistle
             purged
             out
             of
             it
             ;
             but
             Victorius
             in
             his
             Annotation
             confesseth
             it
             to
             be
             as
             undoubted
             as
             the
             rest
             ,
             in
             that
             he
             seeks
             to
             elude
             it
             by
             this
             gloss
             ,
             That
             the
             storie
             was
             to
             be
             understod
             
               of
               the
               image
               of
               some
               profane
               man
               ,
            
             de
             Imagine
             hominis
             profani
             ;
             He
             is
             very
             bold
             in
             calling
             that
             the
             Image
             of
             a
             profane
             man
             ,
             which
             Epiphanius
             said
             was
             the
             Image
             of
             Christ
             or
             some
             Saint
             ,
             (
             for
             so
             Saint
             Hierom
             from
             him
             ,
             Habens
             imaginem
             quasi
             Christi
             vel
             Sancti
             cujusdam
             )
             yet
             not
             so
             bold
             as
             to
             deny
             that
             Epiphanius
             had
             thus
             dealt
             with
             that
             image
             .
          
           
             Nay
             this
             story
             is
             also
             in
             Epiphanius
             his
             
             works
             Printed
             at
             Paris
             ,
             1622.
             with
             Petavius
             his
             notes
             ;
             yet
             he
             makes
             not
             the
             least
             objection
             against
             it
             ,
             but
             by
             his
             silence
             rather
             seems
             to
             allow
             it
             as
             unquestionable
             ,
             because
             he
             was
             so
             well
             able
             ,
             yet
             not
             willing
             to
             question
             it
             :
             But
             t
             is
             no
             wonder
             if
             Petavius
             in
             this
             dissent
             from
             Bellarmine
             ,
             (
             one
             Jesuit
             from
             another
             )
             for
             in
             it
             Bellarmine
             dissenteth
             from
             himself
             :
             For
             whereas
             (
             lib.
             de
             Script
             .
             Ecclesiasticis
             )
             in
             his
             Chapter
             of
             Saint
             Epiphanius
             he
             said
             ;
             Ad
             finem
             epistolae
             ad
             Johannem
             Hierosolymitanum
             videtur
             aliquid
             additum
             ab
             Iconoclastis
             ;
             
               At
               the
               end
               of
               his
               Epistle
               to
            
             John
             
               Bishop
               of
            
             Hierusalem
             ,
             
               something
               seems
               to
               have
               been
               added
               by
               the
               haters
               of
               Images
            
             ;
             In
             his
             Chapter
             of
             Saint
             Hierom
             ,
             he
             in
             effect
             denyeth
             any
             such
             addition
             ;
             for
             he
             saith
             concerning
             the
             second
             Tome
             of
             Saint
             Hieroms
             works
             ,
             In
             hoc
             etiam
             tomo
             nihil
             est
             dubium
             vel
             supposititium
             ;
             
               Also
               in
               this
               tome
               nothing
               is
               doubtful
               or
               supposititious
            
             ;
             and
             this
             Epistle
             of
             Epiphanius
             concerning
             the
             Image
             at
             Anablatha
             ,
             is
             in
             that
             very
             second
             tome
             of
             Saint
             Hieroms
             works
             :
             By
             all
             which
             it
             appears
             that
             this
             passage
             concerning
             the
             Image
             at
             Anablatha
             may
             not
             be
             excluded
             out
             of
             Epiphanius
             his
             Epistle
             ,
             nor
             out
             of
             Saint
             Hieroms
             
             translation
             ,
             and
             that
             alone
             is
             enough
             to
             prove
             that
             in
             their
             daies
             Images
             were
             excluded
             out
             of
             all
             Christian
             Churches
             .
          
           
             17.
             
             But
             some
             very
             good
             men
             are
             not
             troubled
             that
             Pictures
             have
             got
             into
             Churches
             ;
             for
             the
             Lutherans
             still
             keep
             them
             there
             ;
             the
             main
             trouble
             is
             ,
             That
             they
             have
             got
             into
             Religion
             ,
             and
             therefore
             in
             the
             last
             place
             ,
             I
             am
             to
             prove
             ,
             That
             though
             they
             had
             (
             with
             much
             ado
             )
             got
             into
             the
             Churches
             of
             Christians
             ,
             yet
             they
             were
             a
             long
             time
             after
             kept
             out
             of
             their
             Religion
             ;
             For
             Image-worship
             was
             not
             dogmatized
             till
             the
             second
             Council
             of
             Nice
             ,
             (
             which
             was
             not
             till
             the
             year
             787.
             after
             Christ
             )
             nor
             was
             it
             practised
             as
             soon
             as
             it
             was
             dogmatized
             ,
             but
             rejected
             presently
             after
             in
             the
             Councils
             of
             Frankefort
             ,
             under
             Charles
             the
             great
             ,
             and
             at
             Paris
             under
             his
             son
             Lodowick
             ;
             the
             one
             saying
             ,
             
               The
               determinations
               of
               those
               at
            
             Nice
             
               smelt
               of
               dreams
               and
               dotage
            
             ;
             (
             Penè
             nihil
             est
             ibi
             quod
             non
             somnii
             vanitatem
             aut
             deliramenti
             hebetudinem
             redoleat
             ,
             Act.
             Conc.
             Franc.
             in
             lib.
             Carol.
             3.
             c.
             26.
             )
             The
             other
             saying
             ,
             That
             Pope
             Adrian
             
               the
               first
               had
               done
               very
               indiscretly
               ,
            
             by
             whose
             importunity
             they
             at
             Nice
             had
             passed
             those
             determinations
             :
             
             (
             Hadrianus
             indiscretè
             noscitur
             fecisse
             ,
             in
             eo
             quod
             superstitiosè
             imagines
             adorari
             jussit
             ,
             Concil
             .
             Paris
             .
             tempore
             Ludovici
             ,
             in
             princip
             .
             )
             And
             Engilbertus
             an
             Abbot
             ,
             Chaplain
             to
             Charles
             the
             great
             ,
             was
             so
             bold
             as
             to
             send
             a
             full
             confutation
             of
             the
             Nicene
             Council
             concerning
             this
             Image-worship
             ,
             unto
             Pope
             Hadrian
             ,
             which
             he
             endeavoured
             to
             answer
             ,
             but
             had
             clearly
             the
             worst
             of
             the
             cause
             ,
             as
             well
             as
             of
             the
             Religion
             :
             And
             t
             is
             worth
             our
             notice
             ,
             That
             though
             that
             part
             of
             the
             Greek
             Church
             assembled
             at
             Nice
             ,
             had
             yielded
             to
             the
             Pope
             in
             this
             particular
             ,
             (
             being
             over-mastered
             by
             the
             impetuousness
             of
             Irene
             their
             Empress
             ,
             and
             overborn
             by
             the
             Authority
             of
             Theranus
             their
             Patriarch
             )
             yet
             the
             Latine
             Church
             did
             long
             after
             stoutly
             oppose
             him
             ,
             (
             for
             the
             Pope
             at
             that
             time
             was
             not
             Omnipotent
             in
             his
             own
             Diocess
             ,
             though
             now
             he
             would
             be
             so
             in
             all
             the
             world
             ;
             )
             For
             besides
             the
             fore-named
             oppositions
             ,
             
               Jon
               is
            
             Bishop
             of
             Orleans
             in
             the
             year
             820
             ,
             though
             he
             writ
             of
             purpose
             in
             defence
             of
             Images
             ,
             yet
             he
             writ
             against
             their
             Religious
             worship
             ,
             following
             exactly
             the
             doctrine
             of
             the
             Council
             of
             Frankefort
             ,
             which
             chose
             the
             middle
             betwixt
             two
             extreams
             ,
             defining
             against
             the
             
             Iconoclasts
             ,
             
               that
               Images
               should
               be
               retained
            
             ,
             and
             against
             the
             Idolators
             ,
             
               That
               they
               should
               not
               be
               worshipped
               :
            
             So
             Baronius
             hath
             registred
             his
             opinion
             ,
             (
             An.
             825.
             nu
             .
             62.
             )
             Jonas
             ita
             non
             confringendas
             esse
             praedicavit
             Imagines
             ,
             ut
             tamen
             eas
             non
             esse
             venerandas
             asseruerit
             ;
             Wherein
             he
             agreed
             with
             his
             adversarie
             ,
             Claudius
             Bishop
             of
             Turine
             ,
             whom
             he
             would
             be
             thought
             to
             write
             against
             ;
             for
             though
             the
             Title
             of
             his
             Book
             was
             
               de
               cultu
               imaginum
            
             ,
             concerning
             the
             worship
             of
             Images
             ,
             yer
             the
             doctrine
             of
             his
             Book
             was
             against
             it
             ;
             for
             which
             cause
             (
             saith
             
               Bellarm.
               )
               He
               is
               to
               be
               warily
               read
               ,
               because
               he
               was
               in
               the
               same
               errour
               with
            
             Agobardus
             
               and
               the
               rest
               of
               the
               French
               divines
               of
               that
               age
               ,
               who
               denyed
               any
               religious
               worship
               to
               be
               due
               to
               Images
            
             ;
             So
             that
             not
             only
             Jonas
             ,
             but
             also
             all
             the
             other
             French
             divines
             in
             his
             time
             ,
             though
             they
             allowed
             Images
             to
             be
             in
             their
             Churches
             ,
             yet
             they
             would
             not
             allow
             them
             to
             be
             in
             their
             Religion
             ;
             Hic
             auctor
             cautè
             legendus
             est
             ,
             quoniam
             laborateodē
             errore
             quo
             Agobardus
             ,
             &
             reliqui
             ejus
             aetatis
             Galli
             ,
             qui
             negabant
             Sacris
             Imaginibus
             ullum
             deferri
             cultum
             religiosum
             ;
             (
             Bellar.
             de
             .
             Scr.
             Eccl.
             in
             cap.
             de
             Jonâ
             Aur.
             )
             which
             I
             have
             declared
             the
             more
             at
             large
             ,
             because
             the
             same
             Bellarm.
             lib.
             de
             
             Imag.
             cap.
             12.
             )
             reckons
             this
             very
             Jonas
             amongst
             those
             holy
             men
             who
             worshipped
             images
             ;
             Sanctorum
             virorum
             qui
             imagines
             coluerunt
             ;
             shewing
             to
             all
             the
             world
             that
             he
             was
             not
             so
             candid
             a
             Divine
             as
             he
             was
             an
             Historian
             ,
             and
             that
             he
             pen'd
             
               mens
               Lives
            
             more
             faithfully
             then
             
               Gods
               Truths
            
             ;
             For
             this
             Jonas
             was
             so
             great
             an
             opposer
             of
             Image-worship
             ,
             that
             Baronius
             saith
             plainly
             of
             him
             and
             of
             
               Walafridus
               Sirab●…
            
             ,
             That
             they
             both
             receded
             from
             the
             common
             opinion
             of
             the
             Catholick
             Church
             ,
             and
             did
             shoot
             their
             bolts
             both
             against
             her
             practice
             and
             her
             doctrine
             ;
             Eos
             à
             Communi
             Catholicae
             Ecclesiae
             sententiâ
             resiliisse
             ,
             atque
             adversus
             ejus
             usum
             atque
             doctrinam
             scripsisse
             ,
             &
             spicula
             intorsisse
             :
             (
             Bar.
             An.
             794.
             nu
             .
             62.
             )
             So
             little
             could
             the
             second
             Council
             of
             Nice
             prevail
             at
             that
             time
             with
             the
             Latine
             Church
             ,
             for
             admitting
             images
             into
             their
             Religion
             :
             And
             though
             of
             late
             years
             that
             Council
             hath
             been
             accounted
             the
             seventh
             Oecumenical
             by
             a
             faction
             amongst
             the
             Latines
             ,
             yet
             the
             Greeks
             themselves
             did
             not
             antiently
             so
             account
             it
             ,
             your
             own
             Baronius
             being
             my
             witness
             ,
             An.
             863.
             nu
             .
             6.
             
             In
             reliquis
             omnibus
             Ecclesiis
             Patriarchalibus
             exceptâ
             Constantinopolitanâ
             ,
             sex
             tantum
             Oecumenicae
             Synodi
             
             in
             publicis
             confessionibus
             &
             professionibus
             nominari
             consuêrunt
             ,
             
               In
               all
               the
               other
               Patriarchal
               Churches
               that
               of
            
             Constantinople
             
               only
               excepted
               ,
               The
               Grecians
               did
               usually
               make
               mention
               of
               no
               more
               then
               six
               General
               Councils
               ,
               in
               all
               their
               Confessions
               and
               Professions
               :
            
             So
             it
             is
             plain
             they
             accounted
             not
             the
             second
             of
             Nice
             as
             the
             seventh
             General
             Council
             ;
             and
             if
             not
             they
             ,
             why
             should
             we
             ?
             who
             know
             that
             though
             the
             Bishop
             of
             Rome
             consented
             to
             it
             ,
             yet
             all
             the
             other
             Bishops
             of
             the
             Latine
             Church
             generally
             opposed
             it
             :
             And
             truly
             it
             deserved
             to
             be
             generally
             opposed
             not
             only
             for
             setting
             up
             a
             false
             worship
             ,
             this
             of
             images
             ,
             but
             also
             for
             setting
             it
             up
             by
             egregious
             falsities
             ,
             and
             yet
             more
             egregious
             falsifications
             .
             First
             I
             will
             give
             you
             a
             short
             view
             of
             their
             falsities
             ;
             our
             blessed
             Saviour
             had
             said
             ,
             Mat.
             4.
             10.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               only
               shalt
               thou
               serve
               ,
            
             They
             thus
             qualifie
             the
             Greek
             Text
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             Act.
             4.
             )
             He
             doth
             put
             this
             Only
             to
             the
             word
             Serve
             ,
             not
             to
             the
             word
             Worship
             ;
             by
             false
             Logick
             distinguishing
             between
             two
             Synonomaes
             which
             signified
             one
             &
             the
             same
             
             Religious
             worship
             ,
             unless
             we
             will
             blasphemously
             say
             That
             our
             Saviour
             did
             not
             fully
             confute
             the
             Devil
             ,
             who
             had
             used
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             his
             temptation
             ,
             saying
             ,
             
               All
               these
               things
               will
               I
               give
               thee
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               if
               thou
               wilt
               fall
               down
               and
               worship
               me
            
             ;
             or
             unless
             we
             will
             add
             to
             this
             blasphemy
             yet
             another
             much
             more
             execrable
             saying
             ,
             That
             so
             as
             we
             do
             reserve
             our
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             our
             Divine
             worship
             for
             God
             ,
             we
             may
             allow
             our
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             our
             Religious
             worship
             to
             the
             Devil
             ;
             be
             not
             startled
             at
             the
             inference
             ;
             for
             if
             any
             may
             have
             Religious
             worship
             but
             God
             alone
             ,
             the
             Devil
             will
             quickly
             have
             his
             share
             of
             it
             ;
             for
             he
             can
             transform
             himself
             into
             an
             Angel
             of
             light
             ,
             2
             Cor.
             11.
             14.
             and
             therefore
             if
             we
             will
             give
             Religious
             worship
             to
             Angels
             ,
             we
             may
             soon
             be
             so
             deluded
             ,
             as
             to
             give
             it
             unto
             Devils
             ,
             and
             whiles
             we
             pretend
             to
             worship
             God
             ,
             may
             in
             truth
             be
             brought
             to
             worship
             the
             Devil
             ;
             Therefore
             this
             was
             so
             very
             false
             a
             device
             (
             though
             it
             were
             intended
             for
             a
             distinction
             )
             That
             no
             Divine
             :
             can
             be
             in
             love
             with
             it
             ,
             but
             he
             that
             is
             contented
             to
             venter
             Gods
             glory
             and
             mans
             salvation
             ,
             and
             much
             more
             his
             own
             soul
             upon
             a
             piece
             of
             Sophistry
             :
             Again●…
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             Act.
             4.
             )
             
               Those
               that
               call
               pictures
               or
               images
               Idols
               ,
               let
               them
               be
               accursed
            
             ;
             A
             false
             authority
             assumed
             ,
             to
             countenance
             a
             false
             divice
             ,
             taking
             to
             themselves
             power
             of
             cursing
             those
             whom
             God
             had
             blessed
             ;
             even
             the
             Apostles
             and
             Prophets
             ,
             and
             many
             holy
             men
             who
             have
             promiscuously
             used
             these
             two
             words
             Images
             and
             Idols
             :
             However
             no
             Christian
             Divine
             can
             justly
             be
             condemned
             for
             disowning
             those
             who
             could
             find
             in
             their
             hearts
             to
             deliver
             men
             over
             to
             the
             Devil
             ,
             meerly
             for
             a
             Grammatical
             notion
             ,
             and
             that
             a
             false
             one
             too
             in
             the
             case
             for
             which
             it
             was
             alledged
             ;
             For
             though
             there
             may
             be
             a
             Grammatical
             difference
             betwixt
             an
             Image
             and
             an
             Idol
             ,
             yet
             a
             Theological
             difference
             there
             is
             not
             ,
             since
             he
             that
             worships
             an
             Image
             ,
             doth
             without
             all
             peradventures
             make
             that
             Image
             an
             Idol
             to
             himself
             .
          
           
             Thirdly
             ,
             whereas
             the
             Council
             of
             Constantinople
             had
             made
             men
             take
             an
             Oath
             against
             images
             ,
             These
             infatuated
             Zealots
             determine
             ,
             it
             is
             better
             for
             a
             man
             to
             break
             then
             to
             keep
             that
             Oath
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Act.
             4.
             
             
               T
               is
               better
               you
               should
               be
               perjured
               then
               keep
               your
               Oath
            
             
             
               for
               throwing
               down
               of
               images
            
             ;
             strange
             
               besotted
               Divines
            
             to
             make
             
               so
               much
            
             of
             an
             image
             ,
             
               so
               little
            
             of
             an
             Oath
             ;
             yet
             more
             strange
             
               besotted
               Casuists
            
             ,
             to
             advise
             a
             man
             rather
             to
             break
             his
             Oath
             ,
             then
             to
             break
             an
             Image
             ;
             for
             an
             Oath
             is
             sacred
             by
             Gods
             institution
             ,
             but
             an
             image
             is
             sacred
             only
             by
             mans
             imagination
             ;
             The
             one
             doth
             not
             only
             reach
             the
             conscience
             but
             also
             bind
             it
             ;
             the
             other
             though
             it
             doth
             reach
             the
             eye
             ,
             yet
             cannot
             reach
             the
             conscience
             .
          
           
             Fourthly
             ,
             They
             define
             that
             Angels
             and
             separated
             souls
             are
             corporeal
             ,
             (
             which
             is
             another
             falsity
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             Act.
             5.
             )
             
               They
               are
               not
               quite
               without
               bodies
               ,
               though
               they
               have
               but
               thin
               bodies
               ,
               for
               only
               God
               is
               wholly
               without
               a
               body
            
             ;
             They
             were
             so
             afraid
             of
             losing
             their
             pictures
             ,
             that
             they
             had
             rather
             lose
             the
             Truth
             ,
             and
             not
             allow
             Angels
             and
             blessed
             Spirits
             to
             be
             incorporeal
             ,
             then
             not
             allow
             them
             to
             be
             pictured
             ;
             But
             Binius
             ,
             though
             not
             over
             modest
             ,
             yet
             is
             ashamed
             of
             this
             gross
             assertion
             ,
             saying
             ,
             Angelos
             &
             Animas
             esse
             corporeas
             falsum
             est
             ,
             sed
             pingi
             posse
             judicio
             Ecclesiae
             receptum
             est
             ;
             
               T
               is
               false
               That
               Angels
               and
               souls
               are
               corporeal
               ,
               yet
               the
               judgement
               of
               the
               Church
               is
               ,
               That
               they
            
             
             
               may
               be
               pictured
            
             ;
             He
             hath
             mended
             the
             matter
             well
             ,
             by
             taking
             a
             falsity
             from
             a
             Council
             to
             put
             it
             upon
             the
             Church
             ;
             for
             the
             Church
             cannot
             judge
             that
             may
             be
             pictured
             which
             is
             not
             corporeal
             ,
             since
             lineaments
             must
             first
             be
             in
             
               the
               substance
               represented
            
             ,
             before
             they
             can
             truly
             be
             in
             
               the
               representation
            
             ;
             Therefore
             the
             picturing
             of
             Angels
             and
             immaterial
             Spirits
             is
             more
             fitly
             assigned
             to
             the
             practice
             of
             some
             men
             in
             the
             Church
             ,
             then
             to
             the
             Judgement
             of
             the
             Church
             ;
             and
             yet
             these
             men
             intended
             not
             an
             essential
             but
             an
             historical
             representation
             of
             those
             Spirits
             ;
             not
             to
             describe
             them
             in
             their
             substances
             ,
             but
             in
             their
             actions
             or
             performances
             ,
             or
             appearances
             .
          
           
             Fifthly
             and
             lastly
             ,
             (
             not
             but
             that
             more
             might
             be
             alledged
             ,
             but
             that
             I
             have
             already
             alledged
             too
             much
             of
             such
             absurdities
             )
             when
             as
             a
             Jew
             had
             objected
             in
             his
             Disputation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               I
               am
               scandalized
               orgrievously
               offended
               at
               you
               Christians
               ,
               because
               you
               w●…rship
               Images
            
             ;
             Their
             answer
             is
             ,
             
               The
               Scriptures
               do
               not
               forbid
               us
               to
               worship
               Images
               ,
               but
               to
               worship
               〈◊〉
               as
               God
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             Act.
             5.
             )
             As
             if
             they
             intended
             to
             be
             so
             false
             ,
             as
             to
             put
             a
             lye
             into
             
             the
             mouth
             of
             Truth
             it self
             ,
             making
             the
             same
             Commandement
             to
             speak
             contradictions
             ,
             whereof
             it
             is
             impossible
             both
             parts
             should
             be
             true
             :
             For
             to
             limit
             an
             universal
             negative
             ,
             it
             to
             make
             it
             a
             particular
             affirmative
             ,
             and
             consequently
             so
             to
             deny
             or
             forbid
             in
             one
             thing
             ,
             as
             to
             affirm
             and
             command
             in
             another
             ,
             that
             is
             in
             truth
             to
             make
             it
             speak
             contradictions
             :
             As
             for
             example
             ,
             
               Thou
               shalt
               do
               no
               murther
            
             ,
             limit
             you
             this
             universal
             negative
             ,
             by
             saying
             ,
             Murder
             not
             a
             Roman
             Catholick
             ,
             and
             it
             will
             follow
             that
             you
             may
             murder
             a
             Protestant
             ,
             whom
             you
             call
             an
             Heretick
             ;
             and
             so
             the
             same
             Precept
             shall
             forbid
             and
             allow
             murder
             ,
             that
             is
             ,
             shall
             speak
             contradictions
             :
             So
             ,
             
               Thou
               shalt
               not
               steal
            
             ,
             add
             this
             limitation
             ,
             not
             from
             a
             Brother
             ,
             not
             from
             one
             of
             the
             family
             of
             Love
             ,
             and
             you
             will
             make
             it
             lawful
             to
             steal
             ,
             so
             it
             be
             from
             a
             stranger
             or
             from
             an
             enemy
             :
             The
             reason
             is
             ,
             because
             an
             Universal
             is
             not
             capable
             of
             Addition
             ,
             (
             for
             who
             can
             add
             to
             All
             ?
             )
             and
             where
             nothing
             can
             be
             added
             ,
             nothing
             can
             be
             distinguished
             (
             for
             who
             can
             distinguish
             upon
             nothing
             ?
             )
             Therefore
             to
             distinguish
             upon
             an
             universal
             ,
             is
             to
             suppose
             it
             a
             particular
             ,
             to
             which
             something
             may
             be
             added
             ,
             and
             that
             is
             in
             truth
             to
             deny
             
             it
             to
             be
             an
             universal
             :
             (
             For
             every
             distinction
             is
             a
             kind
             of
             limitation
             ,
             and
             every
             limitation
             is
             a
             kind
             of
             negation
             :
             )
             Thus
             ,
             
               Drink
               ye
               All
               of
               this
            
             ,
             is
             an
             universal
             ;
             and
             therefore
             as
             we
             cannot
             add
             to
             All
             ,
             so
             we
             may
             not
             distinguish
             upon
             All
             ,
             and
             say
             ,
             Omnes
             conficientes
             ,
             
               All
               that
               consecrate
            
             ;
             for
             that
             is
             to
             suppose
             the
             Universal
             a
             particular
             ,
             nay
             to
             make
             it
             so
             by
             adding
             to
             it
             ;
             and
             consequently
             to
             include
             its
             contradictory
             in
             the
             same
             Precept
             ,
             making
             that
             to
             say
             not
             All
             ,
             instead
             of
             All
             ;
             and
             so
             ,
             
               Drink
               ye
               All
               of
               this
            
             ,
             and
             
               Drink
               not
               All
               of
               this
            
             ,
             will
             be
             the
             sense
             of
             one
             and
             the
             same
             Precept
             ;
             which
             being
             impossible
             ,
             we
             must
             look
             upon
             that
             Trent
             Declaration
             as
             more
             peremptory
             then
             true
             ,
             Ecclesia
             declarat
             nullo
             divino
             praecepto
             Laicos
             vel
             clericos
             non
             conficientes
             ad
             bibendum
             obligari
             ,
             (
             Concil
             .
             Trid.
             sess
             .
             21.
             )
             
               The
               Church
               declareth
               that
               no
               divine
               Precept
               obligeth
               the
               Laity
               and
               not
               consecrating
               Clergy
               to
               drink
               of
               the
               cup
               :
            
             For
             
               Drink
               ye
               all
               of
               this
            
             ,
             is
             a
             divine
             Precept
             ,
             and
             cannot
             but
             oblige
             all
             that
             receive
             the
             holy
             Sacrament
             ,
             because
             it
             is
             a
             Precept
             concerning
             the
             receiving
             it
             :
             So
             in
             the
             particular
             case
             of
             Image-worship
             ,
             The
             Text
             saith
             ,
             
               Thou
               shalt
               not
               make
               to
               thy self
               any
               graven
            
             
             
               image
               or
               likeness
               to
               worship
               it
            
             ;
             if
             you
             will
             limit
             this
             universal
             negative
             by
             confining
             the
             graven
             image
             to
             this
             or
             that
             kind
             of
             image
             ,
             then
             the
             contradictory
             will
             be
             true
             Divinity
             ;
             as
             ,
             Thou
             shalt
             not
             make
             nor
             worship
             the
             graven
             image
             of
             Venus
             ,
             or
             Bacchus
             ,
             or
             Jupiter
             ;
             that
             is
             ,
             any
             image
             of
             the
             Heathen
             Gods
             ,
             which
             are
             meer
             fictions
             :
             But
             thou
             maist
             make
             and
             worship
             the
             Image
             of
             Christ
             ,
             and
             of
             the
             Saints
             and
             Angels
             ,
             which
             have
             a
             real
             being
             ;
             So
             then
             ,
             
               Thou
               shalt
               not
               worship
               an
               Image
               ,
            
             and
             
               Thon
               shalt
               worship
               an
               Image
            
             ,
             being
             contradictories
             ,
             will
             be
             both
             true
             divinity
             ,
             and
             both
             commanded
             in
             the
             same
             Precept
             ,
             and
             God
             must
             be
             said
             to
             Command
             ,
             and
             men
             must
             be
             made
             to
             Obey
             contradictions
             :
             And
             yet
             this
             is
             the
             slight
             by
             which
             your
             two
             great
             Champions
             Baronius
             and
             Bellarmine
             have
             endeavoured
             to
             elude
             this
             very
             Commandement
             :
             Surely
             I
             think
             your
             Catechist
             
               Laurence
               Vaux
            
             much
             more
             ingenuous
             ,
             who
             goes
             to
             prove
             by
             this
             very
             Commandement
             ,
             that
             it
             is
             not
             only
             lawful
             ,
             but
             also
             necessary
             ,
             to
             worship
             the
             Images
             of
             the
             Saints
             :
             For
             so
             in
             his
             Catechism
             Printed
             at
             Antwerp
             ,
             1574.
             in
             the
             sixt
             Chapter
             of
             his
             first
             seven
             Queries
             upon
             the
             first
             Commandement
             ,
             
             he
             asketh
             this
             question
             ,
             
               Who
               breaketh
               the
               first
               Commandement
               of
               God
               ,
               by
               irreverence
               of
               God
               ?
            
             (
             you
             may
             be
             sure
             he
             means
             the
             first
             with
             the
             second
             joyned
             to
             it
             ,
             because
             he
             speaketh
             of
             outward
             irreverence
             )
             to
             which
             himself
             thus
             answers
             ,
             
               They
               that
               do
               not
               give
               due
               reverence
               to
               God
               and
               his
               Saints
               ,
               or
               to
               their
               reliques
               and
               images
               :
            
             An
             excellent
             Catechist
             ,
             who
             makes
             the
             second
             Commandemement
             say
             ,
             Thou
             shalt
             make
             ,
             thou
             shalt
             worship
             graven
             Images
             ;
             yet
             this
             man
             said
             no
             more
             then
             your
             two
             great
             Cardinals
             have
             in
             effect
             ,
             though
             more
             covertly
             ,
             said
             after
             him
             ;
             only
             he
             tells
             us
             ,
             He
             writes
             for
             the
             use
             of
             children
             and
             ignorant
             men
             ,
             but
             your
             Cardinals
             write
             for
             the
             use
             of
             the
             greater
             and
             most
             learned
             Scholars
             :
             But
             as
             unsuccessfully
             as
             they
             of
             Nice
             before
             them
             ;
             
               The
               Scripture
               doth
               not
               forbid
               us
               to
               worship
               Images
               ,
               but
               to
               worship
               them
               as
               God
               ,
            
             say
             the
             one
             ;
             
               The
               Scripture
               doth
               not
               forbid
               us
               to
               worship
               true
               but
               false
               Images
               ,
            
             say
             the
             other
             :
             Both
             distinguish
             upon
             Gods
             universal
             Precept
             ,
             the
             one
             upon
             the
             
               act
               of
               worship
            
             ,
             the
             other
             upon
             the
             object
             or
             the
             
               image
               worshipped
            
             ;
             so
             both
             deny
             the
             precept
             to
             be
             universal
             ,
             and
             make
             it
             particular
             though
             God
             made
             it
             universal
             ,
             
             and
             by
             so
             doing
             ,
             give
             us
             the
             contradiction
             of
             the
             Precept
             ,
             for
             the
             exposition
             of
             it
             ;
             For
             
               Thou
               shalt
               not
               worship
               an
               Image
               ,
            
             is
             ,
             
               Thou
               shalt
               worship
               an
               Image
            
             ,
             according
             to
             both
             their
             expositions
             :
             But
             which
             is
             very
             remarkable
             ,
             As
             they
             both
             contradict
             God
             ,
             so
             they
             also
             contradict
             one
             another
             ;
             That
             t
             is
             not
             easie
             for
             a
             sensible
             man
             to
             discern
             ,
             how
             far
             this
             Image-worship
             hath
             been
             dogmatized
             ;
             For
             ,
             
               Thou
               shalt
               not
               worship
               Images
               as
               God
               ,
            
             say
             they
             of
             
               Nice
               ,
               Thou
               shalt
               worship
               Images
               as
               God
               ,
               (
               if
               they
               be
               his
               images
               )
            
             say
             your
             men
             now
             ,
             whereby
             they
             have
             in
             truth
             forsaken
             the
             Council
             ,
             though
             they
             still
             cleave
             to
             the
             Images
             ;
             and
             we
             have
             done
             no
             more
             ,
             who
             have
             forsaken
             the
             Images
             ;
             And
             indeed
             we
             have
             been
             constrained
             thereto
             out
             of
             our
             bounden
             duty
             to
             God
             ,
             and
             his
             truth
             ,
             not
             only
             for
             the
             many
             falsities
             ,
             which
             shew
             it
             to
             have
             been
             a
             
               factious
               Council
            
             ,
             but
             also
             for
             the
             many
             falsifications
             therein
             ,
             which
             in
             effect
             shew
             it
             to
             have
             been
             
               no
               Council
            
             ;
             For
             they
             bring
             not
             Scripture
             but
             Revelation
             and
             Miracle
             (
             the
             two
             principles
             of
             Enthusiasts
             not
             of
             Divines
             )
             for
             the
             establishment
             of
             their
             new
             doctrine
             ;
             They
             talk
             of
             an
             Image
             of
             our
             blessed
             Saviour
             at
             Berytus
             ,
             which
             
             being
             pierced
             by
             the
             Jews
             ,
             there
             immediately
             gushed
             out
             of
             it
             ,
             Blood
             and
             Water
             ;
             which
             when
             the
             Synod
             heard
             ,
             They
             shewed
             their
             fond
             belief
             by
             their
             sad
             lamentations
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               They
               were
               much
               troubled
               and
               wept
            
             ;
             yet
             upon
             this
             and
             such
             like
             fabulous
             stories
             which
             supposed
             a
             stranger
             kind
             of
             Transubstantiation
             then
             you
             have
             since
             invented
             ,
             not
             changing
             the
             substance
             of
             bread
             into
             Christs
             Body
             ,
             but
             changing
             the
             substance
             of
             Christs
             body
             into
             Wood
             or
             Stone
             ,
             they
             were
             pleased
             to
             vote
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             The
             Relative
             worshipping
             of
             Images
             ,
             and
             so
             call
             those
             
               Jews
               and
               Atheists
               ,
               and
               enemies
               to
               the
               Truth
               ,
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             who
             were
             opposers
             of
             that
             worship
             .
          
           
             But
             these
             and
             the
             like
             particular
             falsifications
             do
             chiefly
             cast
             a
             dis-repute
             upon
             their
             doctrine
             .
             I
             now
             come
             to
             a
             general
             falsification
             which
             will
             cast
             a
             disrepute
             upon
             the
             Council
             it self
             :
             For
             that
             frequently
             speaks
             of
             letters
             from
             the
             three
             Patriarcks
             of
             
               Antiech
               ,
               Alexandria
            
             and
             Hierusalem
             to
             Tharasius
             ;
             And
             of
             Thomas
             and
             John
             two
             Presbyters
             ,
             as
             the
             Legates
             of
             those
             Patriarcks
             to
             subscribe
             in
             their
             names
             ,
             when
             your
             own
             Baronius
             confesseth
             ,
             
             That
             they
             could
             not
             then
             have
             any
             entercourse
             either
             by
             message
             or
             letter
             ,
             with
             those
             three
             Patriarcks
             ,
             because
             they
             were
             wholly
             under
             the
             power
             of
             the
             Sarazens
             ;
             and
             that
             one
             of
             them
             ,
             namely
             the
             Patriarck
             of
             Hierusalem
             ,
             was
             at
             that
             time
             dead
             in
             exile
             :
             So
             that
             if
             you
             cannot
             take
             off
             this
             forgerie
             and
             falsification
             from
             these
             grand
             voters
             of
             Images
             ,
             you
             may
             not
             allow
             them
             the
             repute
             of
             a
             Council
             ;
             and
             you
             cannot
             take
             it
             off
             from
             them
             ,
             but
             you
             must
             cast
             it
             upon
             your
             own
             Baronius
             :
             For
             these
             are
             his
             words
             ,
             An.
             785.
             nu
             .
             40.
             
             Non
             fuit
             facultas
             tribus
             Patriarchis
             Orientis
             ad
             Tharasium
             rescribendi
             ;
             neque
             etiam
             legatis
             missis
             à
             Tharasio
             facultas
             data
             fuit
             eosdem
             conveniendi
             ,
             cum
             regnaret
             Aaron
             princeps
             Saracenicus
             in
             Christianos
             infensissimus
             :
             Cùm
             autem
             duo
             qui
             Constantinopoli
             missi
             fuerant
             ad
             eos
             Legati
             ,
             in
             Palaestinam
             pervenissent
             ,
             audientes
             Theodorum
             Patriarcham
             Hierosolymorum
             exulem
             jam
             desunctum
             ,
             diverterunt
             ad
             Monachos
             quosdam
             ,
             à
             quibus
             acerbissimam
             quam
             paterentur
             Christiani
             orientales
             servitutem
             intellexerunt
             ,
             quodque
             periculosissimum
             esset
             adire
             sive
             Antiochenum
             sive
             Alexandrinum
             Patriarcham
             ;
             nimirum
             si
             detecti
             essent
             ,
             fore
             ut
             
             non
             ipsi
             tantum
             Legati
             extremum
             subirent
             periculum
             ,
             sed
             in
             illud
             ipsum
             omnes
             Orientis
             fideles
             conjicerent
             ;
             quamobrem
             eos
             à
             proposito
             revocârunt
             illuc
             proficiscendi
             :
             
               There
               was
               at
               that
               time
               no
               convenience
               for
               those
               three
               Patriarchs
               of
               the
               East
               to
               write
               back
               again
               to
            
             Tharasius
             ,
             
               nor
               indeed
               for
               his
               Legates
               to
               deliver
               Letters
               to
               those
               Patriarcks
               ,
               because
            
             Aaron
             
               a
               Prince
               of
               the
            
             Saracens
             ,
             
               and
               a
               great
               persecutor
               of
               the
               Christians
               ,
               had
               the
               sole
               power
               of
               those
               Contries
               ;
               Therefore
               the
               two
               Legates
               who
               had
               been
               sent
               from
            
             Constantinople
             with
             Tharasius
             
               his
               Letters
               ,
               as
               soon
               as
               they
               came
               to
            
             Palaestine
             ,
             
               and
               there
               heard
               that
            
             Theodorus
             
               Patriarck
               of
            
             Hierusalem
             
               was
               dead
               in
               exile
               ,
               they
               turned
               aside
               to
               some
               Monks
               there
               ,
               who
               informed
               them
               of
               the
               great
               bondage
               of
               the
               Oriental
               Christians
               ,
               and
               that
               it
               was
               very
               dangerous
               for
               them
               to
               go
               to
               either
               of
               the
               two
               Patriarcks
               of
            
             Antioch
             or
             Alexandria
             ;
             
               for
               if
               they
               were
               discovered
               ,
               they
               would
               not
               only
               endanger
               themselves
               ,
               but
               also
               all
               those
               Eastern
               Christians
               ;
               By
               which
               means
               they
               dehorted
               them
               from
               their
               purpose
               of
               going
               further
            
             ;
             thus
             saith
             Ba●…onius
             .
             Therefore
             pray
             expunge
             that
             Synodical
             Epistle
             out
             of
             the
             third
             action
             of
             this
             Council
             ,
             which
             hath
             this
             title
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               We
               the
               high
               Priests
               and
               Priests
               of
               the
               East
               ,
            
             framed
             in
             answer
             to
             that
             from
             Tharasius
             ,
             with
             this
             inscription
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               To
               the
               high
               Priests
               and
               Priests
               of
            
             Antioch
             ,
             Alexandria
             ,
             
               and
               of
               the
               holy
               City
            
             ;
             For
             it
             is
             evident
             by
             your
             own
             Baronius
             ,
             that
             neither
             was
             Tharasius
             his
             Epistle
             delivered
             to
             any
             of
             these
             Patriarcks
             ,
             not
             was
             this
             answer
             sent
             from
             any
             of
             them
             ;
             Nay
             indeed
             it
             is
             evident
             from
             the
             answer
             it self
             ,
             That
             it
             was
             sent
             from
             some
             Hermites
             of
             Palestine
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               We
               your
               humble
               servants
               ,
               and
               the
               meanest
               of
               those
               who
               desire
               to
               live
               in
               the
               desart
            
             ;
             which
             cannot
             be
             made
             good
             of
             any
             that
             lived
             in
             
               Antioch
               ,
               Alexandria
            
             ,
             and
             Hierusalem
             ,
             their
             great
             and
             populous
             Cities
             :
             Nay
             in
             the
             sequele
             of
             the
             Epistle
             ,
             the
             Monks
             or
             Hermits
             themselves
             discover
             this
             forgerie
             ,
             saying
             ,
             They
             would
             not
             let
             the
             Legates
             or
             Messengers
             sent
             from
             the
             Council
             go
             any
             further
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               We
               therefore
               knowing
               the
               deadly
               hatred
               of
               those
               cursed
               Nations
               against
               us
               ,
            
             
             
               resolved
               with
               one
               consent
               to
               detain
               your
               Messengers
               ,
               and
               not
               let
               them
               go
               to
               those
               to
               whom
               you
               had
               sent
               them
            
             ;
             that
             is
             ,
             To
             the
             forenamed
             Patriarcks
             ;
             And
             again
             a
             little
             after
             ,
             
               We
               knowing
               two
               of
               our
               own
               Brethren
               ,
            
             John
             and
             Thomas
             ,
             
               adorned
               with
               the
               zeal
               of
               the
               Orthodox
               Faith
               ,
               said
               unto
               them
               ,
               Go
               ye
               along
               with
               these
               men
               ,
               and
               make
               their
               Apologie
               ,
               and
               signifie
               by
               word
               of
               mouth
               ,
               what
               we
               dare
               not
               signifie
               by
               letter
               ;
               and
               when
               they
               excused
               themselves
               as
               private
               and
               ignorant
               men
               ,
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             we
             replyed
             ,
             
               That
               he
               who
               opened
               the
               mouth
               of
               his
               Apostles
               enabling
               them
               to
               instruct
               all
               the
               world
               ,
               is
               able
               to
               open
               your
               mouths
               and
               make
               you
               speak
               the
               sense
               of
               those
               (
               Patriarchs
               )
               who
               neither
               can
               now
               receive
               the
               Councils
               Letters
               ,
               nor
               dare
               answer
               them
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Potens
             est
             dare
             vobis
             sermonem
             in
             apertione
             oris
             vestri
             ad
             supplendum
             intentionem
             &
             sensus
             eorum
             ,
             qui
             neque
             literas
             quivêrunt
             suscipere
             ,
             neque
             ausi
             sunt
             scribere
             ,
             vel
             super
             talibus
             quolibet
             modo
             mutire
             :
             See
             here
             what
             Patriarchs
             they
             were
             who
             sent
             these
             two
             Presbyters
             ,
             
             John
             and
             Thomas
             for
             their
             Legates
             to
             the
             second
             Council
             of
             Nice
             ,
             even
             a
             few
             Monks
             of
             Palestine
             ,
             and
             seeing
             this
             ,
             you
             cannot
             but
             abominate
             that
             damnable
             ●…orgerie
             and
             falsification
             of
             that
             Council
             ,
             which
             reckons
             these
             two
             Presbyters
             as
             the
             Legates
             of
             the
             three
             Patriarcks
             of
             the
             East
             ,
             and
             so
             takes
             their
             Subscriptions
             ;
             Thus
             it
             is
             said
             in
             the
             beginning
             of
             the
             fourth
             ,
             fifth
             ,
             sixth
             and
             seventh
             actions
             ;
             That
             this
             John
             and
             
               Thomas
               supplyed
               the
               places
               of
               the
               Apostolical
               Thrones
               of
               the
               Eastern
               Churches
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             a
             title
             often
             afterwards
             given
             to
             that
             John
             ,
             with
             this
             variation
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             That
             he
             supplyed
             the
             place
             of
             the
             Eastern
             high
             Priests
             )
             and
             at
             last
             at
             the
             end
             of
             the
             fourth
             Action
             ,
             they
             both
             subscribe
             after
             this
             manner
             ,
             I
             John
             
               supplying
               the
               place
               of
               the
               three
               Apostolical
               Thrones
               of
            
             Alexandria
             ,
             Antioch
             and
             Hierusalem
             ,
             
               do
               agree
               to
               all
               things
               contained
               in
               this
               Action
               .
            
             The
             like
             is
             also
             the
             Subscription
             of
             Thomas
             ;
             and
             yet
             one
             of
             those
             Patriarchs
             was
             dead
             ,
             and
             neither
             of
             the
             other
             two
             had
             sent
             or
             could
             send
             to
             this
             Council
             ;
             The
             words
             of
             the
             subscription
             are
             these
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Joannes
             misericordiâ
             Dei
             Presbyter
             ,
             &
             Patriarchicus
             Syncellus
             locum
             retinens
             trium
             Apostolicarum
             sedium
             Alexandriae
             ,
             Antiochiae
             &
             Hierosolymorum
             ,
             omnibus
             quae
             praeferuntur
             in
             hoc
             textu
             consentio
             ,
             &
             conveniens
             subscripsi
             manu
             meâ
             :
             This
             subscription
             doubtless
             was
             intended
             for
             the
             greater
             confirmation
             of
             this
             Council
             ,
             (
             that
             it
             might
             be
             thought
             to
             have
             the
             consent
             of
             all
             the
             five
             Patriarchs
             ,
             )
             but
             it
             is
             the
             greatest
             conf●…tation
             of
             i●…
             ;
             for
             it
             appears
             by
             the
             very
             letter
             which
             they
             brought
             with
             them
             ,
             that
             they
             came
             not
             from
             any
             one
             of
             those
             Patriarchs
             as
             his
             Substitutes
             ,
             but
             only
             from
             some
             private
             Monks
             of
             Palestine●…
             Thus
             
               the
               wisdom
               of
               this
               world
               is
               foolis●…ness
               with
               God
               ,
            
             (
             and
             much
             more
             against
             God
             )
             
               for
               it
               is
               written
               ,
               He
               taketh
               the
               wise
               in
               their
               own
               craftiness
               ,
            
             1
             Cor.
             3.
             19.
             
             And
             I
             think
             you
             can
             scarce
             shew
             me
             in
             all
             your
             Legend
             any
             one
             Table
             which
             so
             grosly
             contradicts
             it self
             ,
             and
             so
             openly
             bespeaks
             the
             Readers
             dis-belief
             .
          
           
             18.
             
             What
             should
             I
             say
             more
             to
             disprove
             
             
               a
               false
            
             worship
             ,
             then
             (
             which
             were
             enough
             to
             discountenance
             
               a
               true
            
             )
             even
             that
             it
             was
             at
             first
             set
             up
             by
             falsities
             and
             ●…alsifications
             ,
             and
             is
             still
             upheld
             by
             them
             ?
             Look
             to
             your
             Council
             that
             first
             set
             it
             up
             ,
             look
             to
             your
             Champions
             that
             still
             uphold
             it
             ,
             and
             tell
             me
             if
             they
             do
             not
             proceed
             in
             such
             a
             course
             as
             is
             fitter
             for
             Juglers
             then
             ●…or
             Divines
             ;
             as
             if
             God
             had
             given
             them
             the
             Key
             of
             knowledge
             not
             to
             open
             but
             to
             lock
             up
             his
             Commandements
             ,
             and
             the
             power
             of
             jurisdiction
             ,
             not
             to
             guide
             his
             people
             in
             the
             right
             way
             of
             salvation
             ,
             but
             to
             drive
             and
             force
             them
             out
             of
             it
             ;
             yet
             thus
             far
             notwithstanding
             so
             great
             sins
             ,
             and
             so
             little
             Repentance
             ,
             I
             will
             gratifie
             you
             in
             leaving
             the
             second
             Commandement
             out
             of
             your
             Confessional
             Interrogatories
             as
             to
             say
             ,
             you
             may
             the
             more
             securely
             leave
             it
             out
             at
             the
             Peoples
             ,
             if
             you
             put
             it
             in
             at
             your
             Priests
             Confession
             ;
             For
             to
             the
             one
             this
             Image-worship
             is
             a
             sin
             of
             Ignorance
             ,
             to
             the
             other
             a
             sin
             of
             Presumption
             ;
             In
             the
             one
             it
             is
             a
             personal
             ,
             in
             the
             other
             it
             is
             a
             doctrinal
             sin
             ;
             and
             therefore
             is
             rather
             to
             be
             confessed
             by
             your
             Clergy
             then
             by
             your
             Laity
             ;
             rather
             by
             your
             Ministers
             ,
             then
             by
             your
             People
             ;
             ●…or
             whereas
             your
             People
             are
             but
             single
             ,
             your
             Priests
             are
             
             double
             Idolaters
             ,
             that
             is
             to
             say
             ,
             not
             only
             in
             their
             practice
             ,
             but
             also
             in
             their
             doctrine
             ,
             in
             that
             they
             have
             set
             up
             the
             Inventions
             of
             men
             ,
             instead
             of
             the
             Commandement
             of
             God
             ,
             and
             magnified
             the
             authority
             of
             men
             not
             only
             against
             ,
             but
             also
             above
             the
             authority
             of
             God
             ,
             in
             Gods
             own
             worship
             :
             So
             that
             your
             Priests
             had
             need
             doubly
             ask
             God
             forgiveness
             concerning
             this
             second
             Commandement
             ;
             first
             for
             the
             Idoloatry
             of
             their
             Images
             ,
             and
             next
             for
             the
             Idolatry
             of
             their
             Imaginations
             .
          
        
      
       
         
         
           
             CAP.
             V.
          
           Of
           Praying
           to
           Saints
           and
           Angels
           .
        
         
           1.
           
           
             CHrist
             our
             only
             Sanctuary
             in
             the
             day
             of
             Judgement
             ,
             should
             be
             so
          
           now
           .
           2.
           
           
             Praying
             to
             Saints
             is
             asking
             both
             in
          
           vain
           
             and
             in
          
           sin
           .
           3.
           
           
             Angels
             not
             trusted
             with
             themselves
             ,
             or
             with
             others
             ,
             but
          
           in
           part
           :
           God
           found
           no
           stedfastness
           ,
           or
           Put
           no
           trust
           in
           the
           Angels
           ,
           
             are
             both
             one
          
           .
           4.
           
           That
           literal
           
             sense
             most
             proper
             in
             doubtful
             Texts
             ,
             which
             is
             most
             agreeable
             with
             the
          
           comparative
           and
           illative
           
             sense
             of
             the
             same
             ,
             is
             a
             rule
             which
             keeps
             the
             unlearned
             from
             being
             interpreters
             of
             the
             holy
             Scripture
             ,
             and
             the
             learned
             from
             quarrelling
             with
             sound
             or
             judicious
             interpretations
             .
          
           5.
           
           
             Gods
             putting
             no
             trust
             in
             his
             best
             servants
             whether
             Saints
             or
             Angels
             ,
             a
             sufficient
             reason
             that
             men
             should
             not
             pray
             to
             them
             .
          
           6.
           
           
             His
             finding
             no
             steadfastness
             in
             them
             ,
             proves
             the
             same
             concerning
             those
             confirmed
             in
             Grace
             and
             Glory
             .
          
           7.
           
           
             Papists
             swallow
             the
             mis-allegations
             of
             their
             own
             writers
             ,
             but
             quarrel
             at
             the
             true
             and
             proper
             allegations
             of
             the
             text
             ,
             by
             Protestants
             .
          
           8.
           
           Bellarmines
           
             allegation
             for
             the
             Invocation
             of
             Angels
             ,
             from
          
           
           sacobs
           practice
           ,
           Gen.
           48.
           16.
           
             refuted
             by
             the
             context
             ,
             because
             it
             is
             interpreted
             in
             such
             a
             Grammatical
             ,
             as
             is
             against
             the
             Theological
             and
             Logical
             sense
             of
             the
             words
             ,
             that
             is
             ,
             in
             such
             a
             sense
             as
             is
             against
             the
             analogy
             of
             Religion
             in
             the
             Decalogue
             ,
             (
             which
             is
             as
             necessarily
             observed
             in
             the
             interpretation
             of
             doubtful
             propositions
             in
             the
          
           Old
           ,
           
             as
             the
             analogy
             of
             faith
             is
             in
             the
          
           New
           
             Testament
             )
             and
             against
             the
             anaolgie
             of
             Reason
             ,
             both
             in
             the
          
           proposition
           ,
           
             and
             in
             the
          
           connexion
           ,
           
             and
             in
             the
          
           deduction
           :
           
             And
             generally
             all
             the
             texts
             alledged
             for
             this
             false
             invocation
             are
             so
             mis-interpreted
             ,
             particularly
             this
             ,
             in
             the
             judgement
             both
             of
             Greek
             and
             Latine
             Church
             .
          
           9.
           
           
             The
             Latine
             translation
             of
          
           Job
           5.
           1.
           
             intemperately
             defended
             by
          
           Bellarmine
           against
           Chemnitius
           ;
           
             Spirituael
             drunkenness
             worse
             then
             Carnal
             ,
             and
             makes
             the
             more
             scandalous
             Minister
             in
             Gods
             account
             .
          
           10.
           
           
             The
             words
             of
          
           Job
           
             not
             to
             be
             interpreted
             of
             the
             Invocation
             of
             Saint
             ,
             by
          
           Bellarmines
           
             own
             professi●…n
             ,
             both
             as
             a
          
           Critick
           
             and
             as
             a
          
           Divine
           ,
           
             though
             not
             as
             a
          
           Disputant
           ,
           
             and
             much
             more
             by
             Text.
          
           11.
           
           
             Invocation
             of
             Saints
             is
             against
             the
             analogie
             of
             saith
             in
             the
             C●…ed
             ,
             and
             of
             righteousness
             in
             the
             Decalogue
             ,
             and
             against
             all
             the
             devotions
             taught
             us
             in
             the
             holy
             Bible
             ,
             and
             consequently
             doth
             leave
             Christs
             Communion
             ,
             and
             must
          
           
           
             lose
             Christs
             inter●…ssion
             ,
             as
             being
             a
             piece
             of
             Religion
             ,
             not
             of
          
           Gods
           ,
           
             but
             of
          
           mans
           making
           .
           12.
           
           
             The
             Invocation
             of
             the
             blessed
             Virgin
             used
             by
             the
             Romanists
             ,
             faulty
             in
             the
             object
             of
             worship
             ,
             and
             the
             manner
             of
             worshipping
             ,
             and
             consequently
             falsly
             imputed
             to
             the
             Catholick
             Church
             ,
             which
             is
             a
             Communion
             of
             Saints
             ,
             not
             of
             sinners
             .
          
           13.
           
           
             Protestantism
             in
             Popery
             against
             this
             false
             worship
             .
          
           14.
           
           
             The
             Catholick
             Church
             falsly
             alledged
             for
             this
             false
             worship
             ,
             which
             yet
             could
             not
             make
             it
             true
             worship
             ,
             since
             it
             is
             against
             Gods
             Commandements
             ;
             The
             Church
             not
             having
             an
          
           absolute
           
             power
             in
             the
             exercise
             of
             Religion
             to
             act
             against
             Gods
             Law
             ,
             but
             only
             an
          
           orderly
           
             power
             to
             act
             according
             to
             it
             :
             The
             Churches
             threefold
             foundation
             ,
          
           1º
           
             In
             her
             Religion
          
           ,
           2º
           
             In
             her
             Communion
          
           ,
           3º
           
             In
             her
             authority
             admits
             not
             her
             authority
          
           before
           ,
           
             much
             less
          
           against
           
             her
             Religion
             ,
             and
             her
             Communion
             .
          
           15.
           
           
             Prayers
             to
             Saints
             ,
             as
             to
             the
             authors
             of
             the
             blessings
             prayed
             for
             ,
             unlawful
             by
          
           Bellarmines
           
             own
             Confession
             ,
             who
             labours
             to
             excuse
             his
             Church
             for
             using
             such
             prayers
             ,
             but
             unsuccessfully
             :
             The
             ●…esuites
             maintain
             such
             prayers
             both
             by
             their
             doctrine
             and
             by
             their
             Practice
             .
          
           16.
           
           
             Gods
             trusting
             the
             holy
             Angels
             with
             his
             Elect
             ,
             is
             no
             sufficient
             ground
             for
             their
             praying
             to
             Angels
             .
          
           17.
           
           Baronius
           
           
             unjustly
             quarreling
             with
          
           Theodoret
           
             about
             the
             worshipping
             of
             Angels
             ,
             and
             falsly
             interpreting
             the
             Canon
             of
          
           Laodicea
           .
           18.
           
           
             No
             ungratefulness
             in
             our
             not
             praying
             to
             Angels
             ,
             because
             ung●…dliness
             in
             praying
             to
             them
             .
          
           19.
           
           
             The
             Pap●…sts
             invocation
             of
             their
             Guardian
             Angel
             ,
             not
             to
             be
             justified
             ,
          
        
         
           
             The
             fifth
             Exception
             .
          
           
             IBidem
             sect
             .
             5.
             p.
             219.
             
             Against
             Praying
             to
             Saints
             you
             alledge
             ,
             
               Behold
               he
               put
               no
               trust
               in
               his
               Servants
               ,
               and
               his
               Angels
               he
               charged
               with
               folly
               ,
            
             Job
             4.
             18.
             
             Our
             Latine
             Vulgar
             reads
             thus
             ,
             Ecce
             qui
             serviunt
             ei
             non
             sunt
             stabiles
             ,
             &
             in
             Angelis
             suis
             reperit
             pravitatem
             :
             Conformably
             whereto
             your
             old
             translation
             reads
             ,
             
               Behold
               be
               found
               not
               stedfastness
               in
               his
               Servants
               ,
               and
               laid
               folly
               upon
               his
               Angels
            
             ;
             And
             Job
             15.
             15.
             your
             old
             repeats
             ,
             
               He
               found
               no
               stedfastness
               in
               his
               Saints
               ,
            
             though
             your
             new
             ,
             
               He
               putteth
               no
               trust
               in
               his
               Saints
               :
            
             Now
             according
             to
             our
             Latine
             and
             your
             old
             English
             translation
             ,
             this
             place
             must
             needs
             be
             understood
             of
             the
             bad
             Angels
             that
             fell
             ,
             as
             is
             evident
             by
             those
             words
             ,
             2
             Pet.
             2.
             4.
             
             
               If
               God
               spared
               not
               the
               Angels
               that
               sinned
               ,
            
             where
             both
             your
             old
             ,
             and
             Mr.
             Beza
             also
             
             quotes
             in
             the
             margent
             this
             very
             place
             ,
             Job
             4.
             18.
             
             Here
             is
             nothing
             then
             against
             praying
             to
             Angels
             and
             Saints
             confirmed
             in
             grace
             and
             glory
             :
             If
             your
             new
             then
             be
             to
             be
             understood
             of
             them
             (
             as
             you
             understand
             it
             and
             urge
             it
             too
             )
             That
             〈◊〉
             pa●…teth
             no
             trust
             in
             his
             servants
             nor
             Saints
             ,
             it
             is
             contrary
             to
             it self
             ,
             and
             to
             all
             Divine
             Scripture
             :
             For
             to
             omit
             a
             thousand
             ●…stances
             ,
             thus
             saith
             Saint
             Paul
             ,
             though
             yet
             alive
             upon
             earth
             ,
             1
             Thes.
             2.
             4.
             
               we
               were
               allowed
               of
               God
               to
               be
               put
               in
               trust
               with
               the
               Gospel
               ,
            
             and
             1
             Tim.
             1.
             11.
             
               the
               glorious
               Gospel
               of
               the
               blessed
               God
               was
               committed
               to
               my
               Trust
            
             ;
             And
             doth
             God
             put
             no
             trust
             in
             him
             now
             being
             a
             glorified
             Saint
             in
             heaven
             think
             you
             ?
             you
             cannot
             deny
             but
             in
             blessed
             Angels
             at
             least
             :
             Otherwise
             ,
             why
             do
             you
             so
             earnestly
             beg
             of
             God
             to
             put
             them
             in
             trust
             with
             your self
             both
             body
             and
             soul
             ,
             praying
             in
             your
             ejaculation
             34
             ,
             
               O
               God
               let
               them
               compass
               me
               about
               wh●…st
               I
               am
               living
               ,
               and
               carry
               my
               soul
               into
               Abrahams
               bosom
               when
               I
               shall
               die
               ;
               Let
               them
               in
               in
               my
               sickness
               succour
               and
               defend
               me
               ,
               and
               in
               my
               death
               convey
               my
               soul
               to
               the
               everla●…ing
               mansions
               ,
            
             Now
             since
             God
             puts
             this
             great
             trust
             in
             them
             with
             us
             ,
             ough●…
             〈◊〉
             we
             to
             put
             them
             in
             trust
             ,
             by
             reverently
             ●…mmending
             
             our selves
             ●…nto
             them
             ?
             and
             by
             humbly
             praying
             them
             to
             do
             those
             good
             offers
             for
             us
             ,
             which
             you
             very
             piously
             here
             mention
             ,
             least
             we
             should
             ungratefully
             slight
             them
             ,
             contrary
             to
             Gods
             command
             ,
             Ex.
             23.
             21.
             
             Observa
             eum
             &
             audi
             vocem
             ejus
             ,
             nec
             contemnendum
             putes
             .
          
        
         
           
             The
             Answer
             .
          
           
             1.
             
             I
             Will
             not
             spend
             words
             with
             you
             like
             a
             Sophister
             ,
             but
             sense
             like
             a
             Divine
             ;
             nor
             will
             I
             wonder
             with
             what
             face
             you
             made
             this
             Exception
             ,
             but
             see
             with
             what
             
               Head
               ,
               Heart
            
             and
             Hand
             I
             can
             answer
             it
             ;
             for
             all
             will
             be
             little
             enough
             to
             vindicate
             Gods
             glory
             ,
             which
             you
             have
             taken
             from
             him
             to
             give
             unto
             his
             servants
             ;
             so
             little
             cause
             have
             you
             to
             be
             troubled
             that
             we
             will
             not
             joyn
             with
             you
             in
             the
             same
             theft
             ,
             and
             agree
             altogether
             to
             
               rob
               God
            
             :
             For
             you
             say
             ,
             
               Against
               praying
               to
               Saints
            
             ,
             I
             alledge
             Job
             4.
             18.
             
             It
             seems
             I
             might
             have
             alledged
             twenty
             texts
             more
             impertinently
             
               for
               praying
               to
               Saints
            
             ,
             and
             no
             exception
             would
             have
             been
             taken
             at
             my
             allegations
             ;
             For
             so
             your
             late
             Dogmatist
             hath
             done
             ,
             most
             unconscionably
             ,
             because
             to
             the
             abuse
             of
             Christian
             Religion
             ,
             most
             uncharitably
             ,
             because
             to
             the
             breach
             of
             Christian
             Communion
             ;
             and
             yet
             neither
             you
             ,
             nor
             any
             of
             
             your
             party
             have
             sought
             to
             reclaim
             his
             errour
             ,
             or
             to
             
               repair
               Gods
               truth
            
             ;
             But
             you
             have
             laid
             a
             task
             upon
             me
             ,
             That
             I
             must
             ●…rit
             vindicate
             mine
             own
             ,
             before
             I
             may
             oppose
             his
             Allegations
             ;
             Mine
             own
             allegation
             was
             this
             ,
             
               Behold
               he
               put
               no
               trust
               in
               his
               servants
               ,
               and
               his
               Angels
               he
               charged
               with
               ●…olly
            
             ;
             This
             〈◊〉
             used
             as
             an
             argument
             to
             confute
             that
             strange
             ,
             I
             might
             have
             said
             that
             blasphemous
             Invocation
             ,
             which
             you
             are
             pleased
             to
             teach
             poor
             mis-believing
             souls
             ,
             (
             though
             its
             rythm
             being
             above
             its
             reason
             ,
             shews
             in
             what
             unhappy
             age
             it
             stole
             into
             your
             prayers
             ;
             )
             O
             Thoma
             Didyme
             ,
             succurre
             nobis
             miseris
             ,
             ne
             damnemur
             cum
             impi●…s
             ,
             in
             adventu
             Judicis
             ,
             
               Help
               us
               O
               good
               Saint
            
             Thomas
             
               that
               we
               be
               not
               condemned
               with
               the
               wi●…ked
               in
               the
               last
               Iudgement
            
             ;
             
               For
               ,
               said
               I
               ,
               those
               mighty
               helpers
               the
               blessed
               Saints
               ,
               will
               not
               in
               that
               day
               be
               able
               to
               help
               themselves
               ,
               much
               less
               will
               they
               be
               able
               to
               help
               others
               :
               Therefore
               all
               of
               us
               had
               reed
               rely
               upon
               that
               helper
               ,
               which
               alone
               is
               able
               to
               stand
               himself
               ,
               and
               to
               support
               us
               in
               the
               Judgement
               ;
               and
               he
               is
               no
               other
               but
               only
               the
               eternal
               Son
               of
               God.
               
            
             For
             saying
             this
             ,
             two
             great
             sins
             are
             laid
             to
             my
             ch●…ge
             (
             by
             the
             cons●…quence
             of
             your
             exception
             which
             concerns
             Divines
             ,
             though
             
             not
             by
             the
             words
             of
             it
             which
             concern
             
               Grammarians
               .
            
             )
          
           
             The
             first
             is
             ,
             That
             I
             look
             upon
             the
             day
             of
             Judgement
             with
             
               too
               fearful
            
             an
             eye
             ,
             and
             seek
             to
             get
             my self
             an
             helper
             or
             a
             supporter
             against
             that
             day
             .
          
           
             The
             second
             is
             ,
             That
             I
             look
             upon
             my
             Saviour
             with
             
               too
               faithful
            
             an
             eye
             ,
             and
             seek
             to
             get
             him
             for
             my
             helper
             and
             supporter
             .
          
           
             Come
             Sir
             ,
             let
             us
             not
             triste
             away
             our
             souls
             ,
             though
             we
             do
             our
             words
             ,
             but
             acknowledge
             the
             terrour
             and
             the
             scrutinie
             of
             that
             day
             will
             be
             both
             alike
             unsupportable
             ;
             That
             the
             Justice
             of
             God
             will
             shew
             it self
             indispensable
             :
             That
             our
             conviction
             will
             be
             made
             indisputable
             ,
             and
             why
             not
             our
             condemnation
             undenyable
             ?
             That
             all
             flesh
             must
             then
             
               keep
               silence
            
             ,
             and
             no
             flesh
             will
             be
             able
             to
             
               keep
               station
            
             before
             him
             ,
             but
             such
             as
             have
             the
             
               eternal
               Iustice
            
             to
             satisfie
             for
             their
             sins
             ,
             and
             the
             
               eternal
               Word
            
             to
             plead
             on
             their
             behalf
             that
             satisfaction
             .
             Therefore
             in
             this
             unimaginable
             ,
             unexpre●…
             ,
             inextricable
             exigency
             and
             di●…tress
             of
             ●…ouls
             ,
             there
             can
             be
             but
             one
             
               common
               Sanctuary
            
             for
             all
             mankind
             to
             she
             un●…o
             ,
             and
             consequently
             in
             vain
             do
             any
             of
             us
             ●…lie
             to
             
               other
               Sanctuaries
            
             before
             it
             ;
             For
             if
             we
             must
             chang
             our
             other
             Sanctuaries
             then
             ,
             why
             should
             we
             
             choose
             them
             now
             ?
             If
             the
             Saints
             then
             cannot
             be
             our
             Helpers
             ,
             why
             should
             we
             now
             pray
             unto
             them
             for
             help
             ,
             since
             all
             our
             Prayers
             tend
             to
             this
             ,
             
               That
               we
               may
               be
               acquitted
               in
               the
               last
               Judgement
               ,
            
             and
             not
             so
             gain
             the
             world
             as
             to
             lose
             our
             own
             souls
             ?
             
               My
               help
               cometh
               from
               the
               Lord
               ,
            
             (
             saith
             holy
             
               David
               )
               which
               made
               heaven
               and
               earth
               ,
            
             Psalm
             121.
             2.
             not
             saying
             
               what
               help
            
             ,
             because
             he
             meant
             
               all
               help
            
             ;
             not
             saying
             
               ae
               what
               time
            
             ,
             because
             he
             meant
             at
             all
             times
             :
             not
             saying
             
               in
               what
               exigencies
            
             because
             he
             meant
             in
             all
             exigencies
             ;
             so
             then
             this
             is
             his
             meaning
             ,
             
               All
               my
               help
               ,
               at
               all
               times
               and
               in
               all
               exgencies
               ,
               cometh
               from
               the
               Lord
               which
               made
               heaven
               and
               earth
            
             ;
             As
             no
             Saint
             helped
             him
             to
             make
             them
             ,
             so
             no
             Saint
             can
             help
             me
             when
             he
             will
             destroy
             them
             ;
             Therefore
             if
             I
             would
             not
             be
             helpless
             in
             that
             day
             when
             I
             shall
             most
             want
             help
             ,
             even
             in
             the
             day
             of
             Destruction
             ,
             I
             must
             beseech
             him
             to
             be
             my
             Helper
             which
             made
             heaven
             and
             earth
             ;
             For
             only
             he
             that
             made
             them
             out
             of
             nothing
             ,
             is
             able
             to
             keep
             me
             from
             being
             wor●…e
             then
             nothing
             :
             ●…or
             though
             the
             
               Heavens
               shall
               then
               pass
               away
               with
               a
               great
               noise
               ,
               and
               the
               earth
               shall
               be
               burned
               up
               ,
            
             (
             2
             Pet.
             3.
             10.
             
             )
             yet
             his
             help
             shall
             not
             pass
             away
             ,
             but
             shall
             preserve
             me
             ,
             and
             all
             those
             
             that
             heartily
             Pray
             unto
             him
             ,
             from
             the
             everlasting
             Burnings
             ;
             which
             is
             more
             then
             he
             hath
             promised
             to
             do
             for
             those
             who
             pray
             
               to
               Saints
            
             ,
             and
             t
             is
             to
             be
             feared
             that
             such
             prayers
             will
             make
             him
             do
             less
             :
             Therefore
             give
             me
             such
             an
             Helper
             as
             will
             not
             leave
             me
             nor
             forsake
             me
             till
             he
             hath
             saved
             me
             ,
             and
             sure
             that
             can
             be
             no
             other
             but
             
               the
               God
               of
               my
               salvation
            
             ;
             so
             saith
             the
             same
             holy
             Supplicant
             ,
             
               Thou
               hast
               been
               my
               help
               ,
               leave
               me
               not
               neither
               forsake
               me
               O
               God
               of
               my
               salvation
               ,
            
             Psal.
             27.
             9.
             
             May
             I
             say
             to
             any
             Saint
             in
             the
             Day
             of
             thanks
             giving
             ,
             (
             when
             I
             shall
             be
             in
             heaven
             )
             
               Thou
               hast
               been
               my
               help
            
             .
             2.
             
             And
             how
             then
             shall
             I
             say
             to
             any
             Saint
             in
             the
             day
             of
             supplication
             ,
             (
             whiles
             I
             am
             on
             earth
             )
             
               Make
               speed
               to
               save
               me
               ,
               make
               haste
               to
               help
               me
            
             ;
             since
             what
             is
             Prayer
             on
             earth
             ,
             will
             be
             Prayer
             in
             Heaven
             ;
             for
             we
             shall
             not
             there
             learn
             unthankfulness
             :
             How
             can
             I
             leave
             out
             
               O
               Lord
            
             ,
             and
             say
             ,
             
               O
               Mother
               of
               God
            
             save
             me
             and
             help
             me
             ?
             For
             in
             this
             case
             your
             learned
             Cardinal
             supplies
             me
             with
             a
             reason
             to
             the
             contrary
             ,
             Nam
             ea
             quibus
             indigen●…us
             superant
             vires
             creaturae
             ,
             ac
             proinde
             etiam
             Sanctorum
             ,
             (
             Bell
             de
             ●…anct
             .
             Beat.
             lib.
             1.
             c.
             17.
             )
             
               Those
               things
               which
               we
               〈◊〉
               ,
               are
               above
               the
               power
               of
               the
               Saints
               to
               give
               us
            
             ;
             And
             if
             
             our
             wants
             be
             above
             their
             Power
             ,
             how
             are
             our
             Prayers
             for
             the
             supply
             of
             those
             wants
             not
             above
             their
             Glory
             ?
             for
             we
             are
             taught
             to
             say
             at
             the
             end
             of
             our
             Prayers
             ,
             
               For
               thine
               is
               the
               Kingdom
               ,
               the
               power
               and
               the
               glory
            
             ;
             nor
             can
             we
             pray
             in
             faith
             to
             any
             ,
             to
             whom
             we
             cannot
             say
             so
             at
             the
             end
             of
             our
             Prayers
             ;
             therefore
             not
             to
             any
             but
             to
             God
             the
             Father
             ,
             Son
             and
             holy
             Ghost
             ;
             And
             it
             is
             the
             great
             scandal
             and
             greater
             sin
             of
             your
             Prayers
             to
             the
             blessed
             Virgin
             and
             other
             Saints
             ,
             That
             you
             ask
             those
             blessings
             and
             that
             protection
             from
             them
             ,
             which
             he
             alone
             can
             give
             ,
             
               whose
               is
               the
               Kingdom
               ,
               the
               Power
               and
               the
               Glory
            
             ;
             But
             to
             return
             to
             your
             Cardinals
             Reason
             ,
             (
             which
             alone
             is
             enough
             to
             keep
             me
             from
             turning
             to
             his
             Religion
             )
             If
             those
             things
             which
             we
             want
             be
             not
             in
             the
             power
             of
             the
             Saints
             to
             give
             us
             ,
             why
             should
             they
             be
             in
             our
             Prayers
             to
             the
             Saints
             ,
             as
             if
             they
             could
             give
             them
             ?
             ●…or
             be
             that
             hath
             said
             ,
             
               Ask
               and
               it
               shall
               be
               given
               you
               ,
            
             Mat.
             7.
             7.
             hath
             in
             effect
             said
             ,
             
               Ask
               not
               of
               those
               who
               cannot
               give
            
             ;
             For
             that
             is
             either
             to
             ask
             in
             vain
             ,
             or
             to
             ask
             in
             sin
             ;
             t
             is
             to
             ask
             vain
             if
             without
             the
             Gift
             ;
             t
             is
             to
             ask
             
               in
               sin
            
             if
             against
             the
             Precept
             :
             So
             then
             I
             asking
             not
             that
             help
             of
             the
             Saints
             which
             they
             cannot
             give
             ,
             am
             acquitted
             by
             your
             
             own
             Doctor
             from
             asking
             in
             vain
             ;
             But
             you
             asking
             from
             them
             that
             help
             which
             God
             alone
             doth
             give
             ,
             are
             not
             so
             easily
             acquitted
             by
             our
             blessed
             Saviour
             from
             asking
             in
             sin
             .
          
           
             3.
             
             If
             then
             there
             be
             no
             stedfastness
             in
             the
             Saints
             to
             stand
             before
             God
             ,
             how
             can
             they
             make
             me
             so
             stedfast
             as
             to
             stand
             before
             him
             ?
             Or
             ,
             If
             God
             put
             no
             trust
             in
             his
             servants
             to
             save
             themselves
             ,
             why
             should
             I
             put
             my
             trust
             in
             them
             ,
             to
             save
             me
             ?
             Both
             interpretations
             agree
             in
             sense
             ,
             though
             they
             differ
             in
             words
             ;
             
               He
               found
               no
               stedfastness
               in
               his
               servants
               ,
            
             or
             
               He
               put
               no
               trust
               in
               his
               servants
            
             ;
             The
             Hebrew
             word
             will
             bear
             both
             ,
             as
             Saint
             Hierom
             hath
             rendered
             it
             ,
             Ecce
             qui
             serviunt
             e●…
             non
             sunt
             stabiles
             ;
             so
             Pagnin
             hath
             rendered
             it
             ,
             Servis
             suis
             non
             credet
             ;
             The
             one
             saith
             ,
             
               He
               found
               no
               stedfastness
               in
               his
               servants
            
             ;
             The
             other
             saith
             ,
             
               He
               put
               no
               trust
               in
               his
               servants
            
             ;
             Nay
             more
             ,
             
               He
               will
               put
               no
               trust
               in
               his
               servants
               ;
               He
               hath
               ,
               he
               doth
               ,
               he
               will
               put
               no
               trust
               in
               his
               servants
            
             ;
             The
             Proposition
             is
             of
             eternal
             Truth
             ,
             not
             to
             be
             made
             〈◊〉
             in
             any
             Tence
             ,
             because
             not
             subject
             to
             Time
             ;
             Take
             it
             then
             of
             the
             Angels
             ,
             his
             first
             and
             best
             servants
             ,
             you
             must
             take
             this
             for
             the
             meaning
             of
             it
             ,
             
               He
               did
               put
               no
               tru●…t
               in
               them
               wh●…n
            
             
             
               he
               first
               made
               them
               ;
               he
               doth
               put
               no
               trust
               in
               them
               since
               he
               hath
               confirmed
               them
               ;
               he
               will
               put
               no
               trust
               in
               them
               when
               he
               shall
               glorifie
               them
               ,
               that
               of
               themselves
               or
               through
               their
               own
               stedfastness
               ,
               they
               should
               be
               able
               to
               stand
               either
               in
               nature
               ,
               or
               in
               grace
               ,
               or
               in
               glory
            
             ;
             For
             these
             words
             ,
             
               He
               put
               no
               trust
               in
               his
               servants
               ,
            
             are
             not
             to
             be
             understood
             ,
             in
             regard
             of
             other
             things
             (
             as
             you
             strangely
             imagine
             )
             but
             in
             regard
             of
             themselves
             :
             God
             doth
             trust
             one
             creature
             with
             another
             ,
             (
             the
             inferiour
             creature
             with
             the
             superiour
             )
             Non
             propter
             defectum
             virtutis
             ,
             sed
             propter
             abundantiam
             bonitatis
             (
             as
             Aquinas
             speaks
             )
             not
             for
             the
             
               defect
               of
               his
               vertue
            
             ,
             but
             for
             the
             
               abundance
               of
               his
               goodness
            
             ,
             Ut
             dignitatem
             causalitatis
             creaturae
             communicet
             ;
             that
             he
             may
             communicate
             to
             the
             creature
             the
             honour
             of
             causality
             ,
             making
             one
             creature
             the
             instrumental
             or
             subordinate
             cause
             of
             good
             unto
             another
             ,
             whiles
             himself
             alone
             is
             the
             efficient
             and
             supreme
             cause
             of
             good
             to
             All
             ;
             But
             this
             
               partial
               or
               respective
            
             Trust
             is
             not
             here
             meant
             ,
             which
             is
             only
             in
             regard
             of
             some
             particular
             effects
             ,
             or
             operations
             ,
             but
             that
             absolute
             and
             universal
             Trust
             which
             no
             less
             concerns
             the
             very
             Being
             of
             the
             creature
             ,
             then
             its
             working
             :
             In
             this
             sense
             God
             puts
             
             no
             trust
             in
             his
             servants
             ,
             that
             is
             ,
             he
             trusts
             them
             not
             with
             themselves
             ,
             he
             leaves
             them
             not
             to
             themselves
             ;
             for
             it
             he
             did
             ,
             they
             would
             soon
             lose
             themselves
             ;
             according
             to
             that
             of
             Saint
             Augustine
             ,
             Solus
             Deus
             immutabilis
             est
             ;
             quae
             autem
             fecit
             ,
             quia
             ex
             nihilo
             sunt
             ,
             mutabilia
             sunt
             ;
             
               God
               only
               is
               unchangeable
               ,
               but
               all
               things
               that
               he
               hath
               made
               are
               changeable
               ,
               because
               he
               hath
               made
               them
               out
               of
               nothing
            
             ;
             q.
             d.
             There
             was
             a
             change
             in
             their
             very
             making
             (
             a
             change
             from
             nothing
             to
             what
             they
             are
             )
             and
             therefore
             they
             must
             needs
             still
             be
             subject
             to
             change
             now
             they
             are
             made
             ;
             For
             whatsoever
             is
             made
             out
             of
             nothing
             ,
             would
             soon
             return
             to
             its
             first
             nothing
             ,
             did
             not
             the
             same
             hand
             which
             first
             made
             it
             ,
             still
             preserve
             and
             uphold
             it
             :
             But
             because
             you
             have
             lately
             made
             your selves
             
               new
               Fathers
            
             ,
             from
             whom
             you
             had
             rather
             take
             your
             Divinity
             then
             from
             the
             Old
             ,
             I
             will
             alledge
             unto
             you
             one
             of
             those
             new
             Fathers
             ,
             and
             that
             is
             your
             Father
             Pineda
             ,
             who
             gives
             us
             this
             Paraphrase
             upon
             the
             Place
             ,
             [
             Ecce
             qui
             serviunt
             ei
             non
             sunt
             stabiles
             ]
             Certè
             supremi
             ipsi
             spiritus
             &
             Dei
             ministri
             ,
             quorum
             praestans
             atque
             praeclara
             natura
             &
             constitutio
             est
             ,
             nihil
             ex
             se
             boni
             habent
             ,
             nullam
             vivendi
             ,
             nullam
             consistendi
             stabilitatem
             ,
             neque
             
             firmitatem
             nisi
             à
             Deo
             creatore
             &
             bonorum
             omnium
             authore
             fulciantur
             ,
             &
             confirmentur
             ;
             
               Surely
               those
               very
               supream
               spirits
               and
               Ministers
               of
               God
               ,
               who
               have
               a
               most
               excellent
               nature
               and
               constitution
               ,
               have
               no
               good
               of
               themselves
               ,
               no
               stedfastness
               of
               living
               or
               of
               subsisting
               from
               themselves
               ,
               but
               as
               they
               are
               upheld
               and
               confi●…med
               from
               God
               their
               maker
               ,
               the
               fountain
               of
               all
               goodness
            
             ;
             So
             in
             that
             other
             parallel
             place
             to
             this
             ,
             Job
             15.
             15.
             
             Iterum
             videtur
             repetere
             illam
             propositionem
             capitis
             quarti
             ,
             ecce
             qui
             serviunt
             ei
             non
             sunt
             stabiles
             ;
             &
             argumento
             à
             majori
             probat
             hominem
             carneum
             &
             luteum
             non
             posse
             merito
             Sanctitatis
             constantiam
             &
             firmitatem
             sibi
             arrogare
             ;
             
               He
               again
               repeats
               the
               Proposition
            
             ,
             saith
             Pineda
             ,
             
               ●…rged
               in
               the
               fourth
               Chapter
               ,
               v.
            
             18.
             
               and
               by
               an
               argument
               from
               the
               greater
               to
               the
               less
               ,
               proveth
               that
               man
               cannot
               arrogate
               to
               himself
               any
               stedf●…stness
               or
               constancy
               in
               righteousness
            
             ;
             You
             here
             divert
             me
             from
             Divinity
             ,
             and
             make
             me
             turn
             Grammarian
             ,
             for
             you
             say
             here
             our
             old
             repea●…s
             ,
             
               He
               found
               no
               stedfastness
               in
               his
               Saints
               ,
            
             though
             our
             new
             ,
             
               He
               putteth
               no
               trust
               in
               his
               Saints
               :
            
             If
             you
             are
             angry
             with
             our
             old
             translation
             for
             being
             constant
             to
             it self
             ,
             you
             are
             angry
             with
             it
             for
             a
             vertue
             ,
             for
             constancy
             is
             so
             :
             If
             with
             our
             new
             ,
             for
             
             dissenting
             from
             our
             old
             ,
             you
             are
             angry
             with
             your
             own
             Pagnine
             ,
             for
             our
             new
             follows
             him
             ,
             as
             our
             old
             followed
             your
             old
             ,
             in
             its
             sense
             ,
             though
             not
             in
             its
             inconstancy
             ;
             For
             that
             saith
             ,
             Ecce
             qui
             serviunt
             ei
             non
             sunt
             stabiles
             ,
             cap.
             4.
             v.
             18.
             
             But
             Ecce
             inter
             Sanctos
             ejus
             nemo
             immutabilis
             ,
             cap.
             15.
             v.
             15.
             
             And
             yet
             the
             Hebrew
             Text
             is
             exactly
             the
             same
             in
             every
             point
             and
             Tittle
             ,
             in
             both
             places
             ,
             save
             that
             in
             the
             fourth
             Chapter
             t
             is
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               in
               his
               servants
            
             ,
             in
             the
             15.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               in
               his
               Saints
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             the
             same
             in
             both
             places
             ,
             Though
             your
             old
             or
             Vulgar
             say
             ,
             Non
             sunt
             stabiles
             ,
             
               He
               found
               not
               stedfastness
            
             ,
             in
             the
             fourth
             Chapter
             ,
             and
             Nemo
             immutabilis
             ,
             
               none
               is
               unchangeable
            
             ,
             in
             the
             fifteenth
             :
             But
             your
             new
             ,
             (
             that
             is
             Pagnines
             translation
             )
             saith
             in
             both
             places
             alike
             ,
             Non
             credet
             ,
             
               He
               put
               no
               trust
            
             ,
             whom
             our
             new
             had
             reason
             to
             follow
             ,
             not
             only
             because
             he
             more
             agreed
             with
             the
             Hebrew
             ,
             but
             also
             because
             he
             disagreed
             not
             from
             himself
             :
             So
             that
             for
             your
             
               own
               translations
            
             sake
             ,
             you
             should
             have
             spared
             this
             fond
             cavil
             ,
             more
             then
             for
             ours
             .
          
           
             4.
             
             But
             I
             return
             to
             your
             Pineda
             ,
             who
             like
             a
             judicious
             Divine
             looks
             upon
             words
             as
             they
             are
             in
             their
             sense
             ,
             not
             in
             their
             sound
             ,
             and
             takes
             that
             for
             their
             sense
             
             which
             is
             not
             only
             positively
             true
             by
             Grammatical
             construction
             ,
             but
             also
             comparatively
             true
             by
             real
             connexion
             ,
             and
             illatively
             true
             by
             rational
             deduction
             ,
             which
             is
             the
             only
             way
             not
             to
             be
             mistaken
             in
             a
             Text
             that
             ,
             like
             this
             ,
             is
             liable
             to
             so
             many
             divers
             and
             different
             interpretations
             ,
             as
             himself
             asserteth
             ,
             Admodum
             varie
             hoc
             ab
             aliis
             vertitur
             ;
             Pagninus
             ,
             In
             Angelis
             suis
             ponet
             lumen
             ;
             Tygurina
             ,
             Angelis
             suis
             in
             did
             it
             vesaniam
             ;
             Vatablus
             ,
             nec
             in
             Angelis
             suis
             posuit
             lucem
             exactissimam
             ;
             Regia
             ,
             In
             Angelis
             suis
             ponet
             gloriationem
             ;
             Symmachus
             ,
             In
             Angelis
             suis
             reperit
             Vanitatem
             ;
             Sept.
             cum
             nostra
             ,
             Adversus
             Angelos
             suos
             pravum
             quid
             advertit
             ;
             quae
             tanta
             varietas
             orta
             est
             ex
             faecunditate
             radicis
             Halal
             ,
             &c.
             
             He
             finding
             the
             positive
             or
             proper
             sense
             so
             diverse
             and
             repugnant
             ,
             according
             to
             Grammatical
             construction
             ,
             took
             that
             for
             the
             most
             proper
             ,
             which
             was
             most
             agreeable
             with
             the
             comparative
             and
             with
             the
             illative
             sence
             ;
             and
             that
             was
             this
             ,
             
               He
               put
               no
               trust
               in
               his
               servants
               ,
               and
               his
               Angels
               he
               charged
               with
               folly
            
             ;
             For
             this
             is
             his
             exposition
             ,
             Melius
             in
             communi
             accipitur
             pro
             Sanctis
             ,
             sive
             Angelis
             sive
             hominibus
             ;
             nam
             nemo
             fit
             tàm
             inconcussae
             constantisque
             naturae
             ,
             qui
             mutari
             non
             possit
             :
             
               This
               place
            
             
             
               is
               best
               taken
               of
               the
               Saints
               in
               general
               ,
               whether
               they
               be
               Angels
               or
               men
               ;
               for
               none
               of
               them
               all
               is
               of
               so
               unshaken
               a
               temper
               but
               he
               may
               be
               changed
            
             ;
             Comparing
             both
             places
             together
             ,
             and
             sinding
             in
             the
             fourth
             Chapter
             first
             servants
             ,
             then
             Angels
             ;
             in
             the
             fifteenth
             first
             Saints
             ,
             then
             heavens
             (
             which
             Targum
             expounds
             Angels
             )
             and
             weighing
             the
             intent
             and
             purpose
             of
             both
             places
             ,
             was
             to
             beat
             Job
             from
             an
             opinion
             of
             his
             own
             rightousness
             ,
             and
             to
             make
             him
             humble
             himself
             before
             his
             Maker
             ,
             He
             gives
             this
             for
             the
             most
             proper
             Grammatical
             or
             positive
             sense
             o●…
             the
             words
             ,
             
               [
               He
               put
               no
               trust
               in
               his
               servants
               ,
               and
               his
               Angels
               he
               charged
               with
               folly
               ]
            
             because
             this
             interpretation
             was
             most
             agreeable
             to
             the
             
               comparative
               sense
            
             of
             the
             words
             as
             they
             were
             compared
             with
             themselves
             ,
             or
             with
             their
             parallel
             place
             ,
             according
             to
             the
             connexion
             of
             the
             thing
             spoken
             ;
             And
             also
             because
             it
             was
             most
             agreeable
             to
             the
             
               illative
               sense
            
             of
             the
             words
             ,
             according
             to
             rational
             deduction
             from
             the
             intent
             of
             the
             Speaker
             :
             So
             that
             the
             comparative
             and
             the
             illative
             senses
             did
             here
             shew
             which
             among
             so
             many
             was
             to
             be
             taken
             for
             the
             true
             positive
             sense
             .
          
           
             A
             thing
             much
             to
             be
             observed
             to
             keep
             illiterate
             men
             from
             turning
             Interpreters
             
             of
             the
             Text
             ,
             (
             who
             have
             not
             Grammer
             enough
             to
             understand
             the
             literal
             or
             positive
             sense
             of
             any
             one
             place
             of
             Scripture
             in
             the
             language
             it
             was
             written
             ,
             much
             less
             Logick
             enough
             to
             find
             out
             the
             comparative
             or
             the
             illative
             sense
             from
             other
             places
             )
             yet
             more
             to
             be
             observed
             to
             keep
             learned
             men
             from
             quarreling
             with
             such
             interpretations
             ,
             which
             though
             seemingly
             different
             in
             words
             ,
             yet
             do
             really
             agree
             in
             all
             these
             three
             senses
             ,
             as
             doth
             our
             new
             English
             Translation
             ,
             though
             you
             are
             pleased
             to
             say
             ,
             
               It
               is
               contrary
               to
               it self
               ,
               and
               to
               all
               divine
               Scripture
            
             ;
             For
             Pineda
             had
             observed
             a
             greater
             difference
             in
             your
             old
             Latine
             translation
             both
             
               from
               it self
            
             ,
             (
             saying
             in
             one
             place
             Non
             sunt
             stabiles
             ;
             in
             another
             ,
             Nemo
             immutabilis
             )
             and
             
               from
               the
               new
            
             ,
             which
             said
             in
             both
             places
             ,
             Non
             credet
             ,
             yet
             finding
             the
             Difference
             to
             be
             verbal
             ,
             not
             real
             ;
             in
             words
             only
             ,
             not
             in
             ●…rse
             ,
             joyns
             all
             together
             in
             his
             Exposition
             ,
             because
             all
             this
             varitie
             did
             unanimously
             tend
             to
             one
             and
             the
             same
             Truth
             ,
             even
             to
             shew
             the
             instability
             and
             unstead●…ness
             of
             Gods
             best
             Saints
             and
             Servants
             ,
             whether
             Angels
             or
             men
             ,
             whether
             in
             heaven
             or
             in
             earth
             .
          
           
             5.
             
             For
             ,
             saith
             he
             ,
             Job
             .
             15.
             15.
             
             Pagninus
             
             ex
             Hebraeo
             ,
             &
             Septuaginta
             ,
             Sanctis
             suis
             non
             credet
             ,
             i.
             Nemo
             est
             qui
             fidelis
             servus
             ex
             naturae
             suae
             merito
             &
             ratione
             haberi
             usquequaque
             possit
             .
             A
             verbo
             Aman
             ,
             quod
             est
             credere
             tanquam
             rei
             fideli
             &
             constant●…
             ,
             aut
             fidele
             esse
             &
             constans
             ,
             cui
             credi
             debeat
             ;
             Pagnine
             
               from
               the
               Heb●…ew
               ,
               and
               the
               Septuagint
               renders
               the
               place
               thus
               ,
               He
               putteth
               no
               trust
               in
               his
               Saints
               ,
               that
               is
               ,
               He
               hath
               none
               that
               of
               himself
               ,
               or
               by
               the
               merit
               of
               his
               nature
               ,
               ought
               to
               be
               accounted
               in
               all
               respects
               his
               true
               and
               faithful
               servant
               ,
               from
               the
               word
            
             Aman
             ,
             
               which
               is
               to
               put
               trust
               as
               to
               a
               thing
               faithful
               and
               constant
               ,
               or
               to
               be
               faithful
               and
               constant
               ,
               such
               as
               ought
               to
               be
               trusted
            
             ;
             And
             again
             ,
             
               Yea
               the
               heavens
               are
               not
               clean
               in
               his
               sight
            
             ;
             In
             re
             igitur
             clarissimâ
             &
             perfectissimâ
             ,
             videt
             Deus
             maculas
             ,
             quae
             nos
             praetereunt
             :
             Sic
             igitur
             de
             nostri
             ani●…i
             maculis
             existimare
             oportet
             :
             
               Therefore
               God
               see●…
               some
               〈◊〉
               and
               blemishes
               which
               we
               cannot
               see
               ,
               in
               the
               most
               clear
               and
               perfect
               substances
               :
               And
               so
               ought
               we
               to
               think
               of
               the
               spots
               and
               b●…emishes
               of
               our
               souls
               .
            
             Surely
             the
             Saints
             cannot
             be
             more
             quick-sighted
             to
             see
             further
             into
             our
             souls
             then
             we
             our selves
             ,
             and
             as
             sure
             that
             we
             shall
             be
             judged
             for
             those
             blemishes
             of
             our
             souls
             ,
             which
             neither
             they
             nor
             we
             our selves
             do
             see
             
             (
             For
             God
             seeth
             them
             and
             will
             condemn
             them
             ,
             and
             us
             for
             them
             ,
             unless
             his
             Son
             exempt
             us
             from
             the
             condemnation
             )
             How
             then
             can
             we
             reasonably
             ,
             (
             much
             less
             Religiously
             )
             pray
             to
             Saints
             ,
             to
             prepare
             us
             for
             Judgement
             ,
             by
             discovering
             to
             us
             our
             sins
             which
             they
             cannot
             see
             ,
             and
             much
             less
             to
             support
             us
             in
             Judgement
             ,
             by
             taking
             from
             us
             those
             sins
             which
             they
             cannot
             expiate
             ?
             So
             fully
             convincing
             is
             this
             Text
             ,
             against
             praying
             to
             Saints
             ,
             as
             it
             is
             expounded
             by
             a
             great
             Author
             of
             your
             own
             .
          
           
             6.
             
             And
             now
             Sir
             ,
             I
             hope
             ,
             our
             new
             translation
             ,
             
               He
               put
               no
               trust
               in
               his
               servants
               ,
            
             (
             though
             in
             outward
             appearance
             it
             recede
             from
             our
             old
             and
             from
             your
             vulgar
             Latine
             )
             may
             pass
             for
             current
             ,
             since
             it
             is
             avowed
             and
             attested
             not
             only
             by
             the
             Hebrew
             and
             the
             Greek
             ,
             but
             also
             by
             your
             own
             Pineda
             ;
             But
             your
             exposition
             of
             the
             old
             ,
             may
             not
             pass
             for
             current
             ,
             
               He
               found
               no
               steafastness
               in
               his
               servants
               ,
            
             that
             is
             ,
             in
             the
             bad
             Angels
             ;
             For
             how
             were
             they
             his
             servants
             after
             they
             had
             disclaimed
             and
             renounced
             his
             service
             ,
             and
             were
             become
             his
             enemies
             ?
             How
             were
             they
             his
             Saints
             ,
             when
             they
             were
             in
             actual
             Rebellion
             against
             their
             King
             ?
             How
             were
             they
             his
             Saints
             ,
             (
             as
             the
             parallel
             place
             calls
             them
             )
             after
             
             they
             were
             become
             obstinate
             sinners
             ?
             But
             I
             suppose
             you
             will
             little
             regard
             my
             arguments
             ,
             (
             for
             you
             generally
             have
             a
             deaf
             ear
             for
             us
             Protestants
             ,
             though
             you
             will
             not
             have
             a
             dumb
             mouth
             )
             Therefore
             again
             I
             produce
             your
             own
             Pineda
             against
             you
             ,
             who
             will
             either
             find
             acceptance
             with
             you
             as
             a
             Divine
             ,
             or
             force
             it
             from
             you
             as
             a
             Jesuite
             ;
             And
             he
             telling
             us
             that
             some
             understand
             this
             Text
             in
             particular
             of
             good
             ,
             others
             of
             bad
             Angels
             ,
             concludes
             in
             effect
             it
             is
             best
             understood
             in
             general
             of
             
               All
               Angels
            
             ;
             for
             so
             are
             his
             words
             ,
             Sensus
             uterque
             ad
             rem
             facit
             ;
             nam
             quicquid
             lucis
             ,
             laudis
             ,
             gloriationis
             in
             Angelis
             reperiri
             potest
             ,
             à
             Deo
             datum
             ,
             constitutum
             &
             inditum
             est
             ;
             ex
             se
             nihil
             habent
             nisi
             insaniam
             negative
             ,
             i.
             nullam
             ex
             se
             sapientiam
             ,
             nullam
             virtutem
             ,
             bonitatem
             nullam
             ;
             
               Both
               interpretations
               make
               to
               one
               and
               the
               same
               purpose
               ;
               for
               whatsoever
               light
               ,
               or
               praise
               ,
               or
               exultation
               is
               in
               the
               good
               Angels
               ,
            
             it
             is
             all
             from
             God
             ;
             (
             there
             's
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             its
             primary
             signification
             ,
             Laudare
             ,
             gloriari
             ,
             vocem
             attollere
             ;
             )
             
               From
               themselves
               they
               have
               nothing
               but
               madness
               negatively
               ,
               that
               is
               ,
               no
               wisdom
               ,
               no
               vertue
               ,
               no
               goodness
            
             ;
             (
             there
             's
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             its
             secundarie
             signification
             ,
             by
             way
             of
             Antiphrasis
             ,
             Nequam
             &
             pravum
             esse
             ,
             gloriâ
             &
             
             nominis
             splendore
             indignum
             :
             )
             Here
             is
             then
             very
             much
             ,
             (
             though
             you
             say
             here
             is
             nothing
             )
             aga●…nst
             praying
             to
             Angels
             and
             Saints
             confirmed
             in
             grace
             and
             glory
             ;
             For
             what
             is
             their
             confirmation
             to
             my
             Religion
             ?
             or
             how
             comes
             my
             Religion
             ,
             which
             is
             the
             homage
             I
             owe
             to
             my
             Creator
             ,
             made
             communicable
             to
             a
             creature
             ?
             Be
             he
             never
             so
             glorious
             ,
             yet
             he
             is
             as
             far
             from
             God
             as
             my self
             ;
             for
             betwixt
             finite
             and
             infinite
             the
             distance
             is
             infinite
             ,
             whether
             the
             finite
             be
             glorious
             or
             inglorious
             ;
             for
             be
             he
             never
             so
             glorious
             ,
             yet
             he
             and
             his
             glory
             both
             are
             nothing
             in
             comparison
             of
             him
             to
             whom
             Cherubins
             and
             Seraphins
             continually
             do
             cry
             ,
             
               Heaven
               and
               earth
               are
               full
               of
               the
               majesty
               of
               thy
               Glory
               .
            
          
           
             7.
             
             Having
             vindicated
             mine
             own
             allegation
             
               against
               praying
               to
               Saints
            
             ,
             I
             come
             to
             oppose
             your
             Cardinals
             allegations
             
               for
               it
            
             ,
             which
             though
             they
             savour
             much
             more
             of
             learning
             &
             authority
             ,
             yet
             not
             one
             jot
             less
             of
             impertinency
             :
             And
             yet
             you
             and
             all
             yours
             swallow
             them
             as
             glib
             ,
             as
             once
             you
             swallowed
             the
             holy
             league
             and
             Covenant
             ;
             or
             as
             still
             you
             are
             desirous
             to
             swallow
             up
             all
             other
             Churches
             into
             your
             own
             pretended
             mother
             Church
             that
             is
             ,
             as
             that
             Behemoth
             swalloweth
             waters
             ,
             of
             whom
             it
             
             is
             said
             ,
             
               Behold
               he
               drinketh
               up
               a
               river
               ,
               and
               hasteth
               not
               ;
               he
               trusteth
               that
               he
               can
               draw
               up
            
             Jordan
             
               into
               his
               mouth
            
             ,
             Job
             4.
             23.
             
             A
             large
             swallow
             you
             have
             ,
             to
             let
             down
             
               your
               own
               Camels
            
             ,
             whiles
             you
             strain
             at
             
               our
               gnats
            
             ;
             not
             considering
             the
             advice
             of
             the
             first
             Bishop
             of
             Hierusalem
             to
             his
             Clergy
             ,
             
               My
               Brethren
               ,
               have
               not
               the
               faith
               of
               our
               Lord
               Jesus
               Christ
               ,
               the
               Lord
               of
               glory
               ,
               with
               respect
               of
               persons
               ,
            
             Jam.
             2.
             1.
             
             If
             you
             had
             not
             the
             faith
             of
             our
             Lord
             Jesus
             Christ
             with
             respect
             of
             persons
             more
             then
             of
             causes
             ,
             you
             would
             rather
             be
             exceptious
             against
             
               your
               own
               writers
            
             ,
             for
             most
             shamefully
             misapplying
             the
             holy
             Scriptures
             to
             set
             up
             your
             false
             worship
             ,
             then
             with
             ours
             for
             rightly
             applying
             them
             ,
             to
             pull
             it
             down
             ;
             since
             it
             is
             so
             much
             to
             the
             dishonour
             of
             Christ
             our
             Redeemer
             ,
             and
             to
             the
             danger
             of
             those
             Christian
             souls
             which
             he
             hath
             redeemed
             :
             And
             yet
             your
             late
             writers
             seeing
             the
             unwritten
             word
             so
             unequal
             a
             match
             to
             grapple
             with
             the
             written
             word
             (
             for
             the
             Protestants
             have
             opened
             their
             eyes
             ,
             though
             God
             alone
             can
             open
             their
             hearts
             ,
             and
             we
             pray
             him
             to
             open
             them
             )
             do
             labour
             to
             prove
             all
             your
             false
             adorations
             ,
             and
             false
             invocations
             ,
             out
             of
             the
             holy
             Scriptures
             ,
             notwithstanding
             they
             are
             so
             
             plainly
             and
             so
             directly
             against
             the
             express
             letter
             of
             the
             Law
             of
             Moses
             ,
             and
             therefore
             cannot
             be
             according
             to
             the
             letter
             of
             the
             Prophets
             ,
             which
             are
             no
             other
             then
             〈◊〉
             〈◊〉
             〈◊〉
             ●…aw
             :
             But
             I
             will
             confine
             my self
             to
             your
             mo●…●…ed
             Dogmatist
             ,
             and
             desire
             you
             with
             me
             to
             consider
             the
             strange
             impertinency
             ,
             and
             (
             if
             wilful
             )
             the
             stranger
             imprety
             of
             his
             allegations
             out
             of
             the
             Text
             ,
             to
             maintain
             your
             invocation
             of
             Saints
             :
             And
             amongst
             them
             all
             ,
             two
             only
             shall
             serve
             my
             turn
             .
          
           
             8.
             
             The
             first
             is
             that
             of
             Gen.
             48.
             16.
             
             
               The
               Angel
               which
               redeemed
               me
               from
               all
               evil
               bless
               the
               lads
            
             ;
             Hic
             apertè
             sanctus
             Jacob
             A●…gelum
             invocavit
             ,
             (
             saith
             
               Bellarm.
               )
               Here
               holy
            
             Jacob
             
               did
               manifestly
               invocate
               an
               Angel
            
             .
             If
             he
             did
             ,
             't
             is
             manifest
             he
             took
             that
             Angel
             for
             the
             God
             of
             his
             Fathers
             Abraham
             and
             Isaac
             ;
             for
             the
             God
             which
             fed
             him
             all
             his
             life
             long
             ,
             and
             redeemed
             him
             from
             all
             evil
             ;
             for
             he
             invocateth
             none
             other
             to
             bless
             the
             lads
             but
             only
             that
             God
             ;
             so
             saith
             the
             Text
             ,
             
               God
               before
               whom
               my
               Fathers
            
             .
             Abraham
             and
             Isaac
             
               did
               walk
               ,
               the
               God
               which
               ●…ed
               me
               all
               my
               life
               long
               to
               this
               day
               ;
               The
               Angel
               which
               redeemed
               me
               from
               all
               evil
               ,
               bless
               the
               ●…ads
               :
            
             'T
             is
             palpable
             all
             these
             particulars
             do
             concern
             but
             one
             ,
             and
             him
             Jacob
             desireth
             
             to
             bless
             the
             children
             :
             If
             that
             one
             were
             an
             Angel
             ,
             he
             did
             not
             pray
             for
             Gods
             blessing
             upon
             them
             ,
             so
             the
             lads
             were
             little
             beholding
             to
             him
             :
             If
             that
             one
             were
             God
             ,
             he
             did
             not
             pray
             to
             an
             Angel
             to
             bles●…
             them
             :
             so
             〈◊〉
             ●…olding
             to
             your
             Car●…
             .
             Nay
             indeed
             all
             that
             are
             concerned
             in
             this
             Text
             (
             for
             the
             Angel
             though
             named
             ,
             yet
             is
             not
             concerned
             in
             it
             )
             are
             lit●…le
             beholding
             to
             him
             ;
             for
             all
             are
             losers
             by
             this
             interpretation
             .
             1º
             God
             loseth
             his
             honour
             of
             accepting
             ,
             feeding
             ,
             redeeming
             and
             blessing
             his
             servants
             .
             2º
             Abraham
             and
             Isaac
             lose
             their
             God
             ;
             For
             it
             was
             the
             
               Almighty
               God
            
             (
             not
             an
             Angel
             )
             that
             said
             to
             
               Abraham
               ,
               Walk
               before
               me
               and
               be
               thou
               perfect
               ,
               Gen.
            
             17.
             1.
             and
             
               God.
               before
               whom
               my
               Fathers
            
             Abraham
             and
             Isaac
             
               did
               walk
            
             ,
             saith
             this
             Text.
             3º
             The
             poor
             infants
             lose
             their
             blessing
             ;
             for
             t
             is
             clear
             ,
             an
             Angel
             could
             not
             bless
             them
             ,
             but
             only
             ministerially
             from
             God.
             4º
             Jacob
             loseth
             his
             Religion
             ,
             for
             he
             calleth
             upon
             a
             false
             God
             ,
             if
             upon
             an
             Angel
             instead
             of
             God.
             All
             these
             cannot
             lose
             by
             this
             interpretation
             ,
             &
             the
             Interpreter
             himself
             be
             no
             loser
             ;
             therefore
             though
             I
             will
             not
             say
             he
             
               lost
               his
               honesty
            
             by
             seeking
             to
             wrest
             a
             text
             ,
             yet
             I
             must
             say
             he
             hath
             
               lost
               his
               authority
            
             by
             seeking
             to
             oppose
             it
             ;
             For
             it
             
             is
             not
             an
             exposition
             but
             an
             opposition
             of
             the
             Text
             ,
             when
             words
             are
             taken
             Grammatically
             in
             their
             own
             sense
             ,
             that
             should
             be
             taken
             Theologically
             in
             Gods
             sense
             :
             The
             Grammatical
             sense
             of
             a
             word
             is
             according
             to
             its
             own
             signification
             :
             But
             the
             Theological
             sense
             of
             a
             word
             is
             according
             to
             Gods
             use
             of
             it
             ,
             or
             Gods
             application
             ;
             As
             Genesis
             18.
             2.
             
             
               The
               Lord
               appeared
            
             unto
             Abraham
             ,
             but
             v
             ,
             2.
             
             
               Lo
               three
               men
               stood
            
             by
             him
             ;
             And
             again
             v.
             16.
             
             The
             men
             rose
             up
             from
             thence
             ,
             yet
             v.
             17.
             
             And
             the
             Lord
             said
             ;
             and
             't
             is
             evident
             by
             all
             Abrahams
             prayer
             ,
             that
             it
             was
             the
             Lord
             appeared
             unto
             him
             ,
             for
             he
             calleth
             him
             the
             
               Judge
               of
               all
               the
               earth
            
             ,
             v.
             25.
             and
             v.
             33.
             't
             is
             said
             ,
             
               The
               Lord
               went
               his
               way
               ,
               as
               soon
               as
               he
               had
               left
               communing
               with
            
             Abraham
             .
             If
             you
             take
             this
             word
             men
             Grammatically
             ,
             as
             't
             is
             in
             its
             own
             signification
             ,
             you
             must
             say
             Abraham
             prayed
             to
             a
             man
             ;
             But
             if
             you
             take
             it
             Theologically
             ,
             as
             't
             is
             in
             Gods
             use
             or
             application
             ,
             't
             is
             no
             less
             then
             the
             Lord
             appearing
             in
             the
             likeness
             of
             a
             Man
             ;
             and
             you
             must
             say
             That
             Abraham
             prayed
             only
             to
             the
             Lord
             ;
             So
             in
             this
             Text
             (
             mis-interpreted
             by
             your
             great
             Doctor
             )
             if
             you
             take
             the
             word
             Angel
             Grammatically
             as
             it
             signifies
             in
             it self
             ,
             't
             is
             plain
             Iacob
             invocated
             
             an
             Angel
             ,
             but
             if
             you
             take
             it
             Theologically
             as
             God
             useth
             it
             ,
             't
             is
             no
             less
             then
             the
             Lord
             in
             the
             likeness
             of
             an
             Angel
             ,
             and
             so
             't
             is
             plain
             Iacob
             invocated
             none
             but
             God
             ;
             And
             truly
             the
             one
             Text
             might
             as
             well
             have
             been
             urged
             to
             prove
             that
             Abraham
             invocated
             a
             man
             ,
             as
             the
             other
             to
             prove
             that
             Iacob
             invocated
             an
             Angel
             ;
             Both
             good
             proofs
             Grammatically
             ,
             but
             neither
             a
             good
             proof
             Theologically
             ;
             For
             Grammarians
             look
             upon
             words
             as
             they
             signifie
             in
             themselves
             ,
             but
             Divines
             look
             upon
             words
             as
             they
             signifie
             in
             their
             use
             ;
             the
             reason
             is
             ,
             because
             the
             work
             of
             the
             one
             is
             to
             understand
             the
             Thing
             ,
             but
             the
             work
             of
             the
             other
             is
             to
             understand
             the
             Truth
             ;
             therefore
             as
             doubtful
             Propositions
             in
             the
             New
             Testament
             are
             to
             be
             expounded
             according
             to
             the
             Analogie
             of
             Faith
             in
             the
             Apostles
             Creed
             ,
             that
             we
             may
             have
             Truth
             in
             our
             Belief
             :
             So
             doubtful
             Propositions
             in
             the
             Old
             Testament
             are
             to
             be
             expounded
             according
             to
             the
             
               analogie
               of
               righteousness
            
             in
             Moses
             his
             Decalogue
             ,
             that
             we
             may
             have
             Truth
             in
             our
             Obedience
             :
             And
             as
             that
             Proposition
             ,
             
               This
               is
               my
               body
            
             ,
             must
             be
             taken
             Theologically
             ,
             that
             is
             ,
             
               in
               the
               sense
               of
               the
               speaker
               ,
            
             because
             taken
             Grammatically
             ,
             that
             is
             ,
             
               in
               the
               bare
               sense
               of
               the
               words
               ,
            
             it
             
             overthrows
             the
             analogie
             of
             Faith
             in
             the
             Apostles
             Creed
             concerning
             Christs
             
               natural
               body
            
             ;
             for
             that
             was
             
               conceived
               by
               the
               holy
               Ghost
               ,
               born
               of
               the
               Virgin
            
             Mary
             ,
             
               suffered
               under
            
             Pontius
             Pilate
             ,
             
               was
               crucified
               ,
               dead
               and
               buried
               ,
               ascended
               into
               heaven
               ,
               and
               now
               sitteth
               on
               the
               right
               hand
               of
               God
               ,
            
             which
             cannot
             be
             truly
             said
             of
             Christs
             
               Sacramental
               Body
            
             in
             the
             blessed
             Eucharist
             ;
             So
             this
             Proposition
             ,
             
               The
               Angel
               which
               redeemed
               me
               from
               all
               evil
               ,
               bless
               the
               lads
               ,
            
             must
             be
             taken
             Theologically
             ,
             that
             is
             ,
             
               in
               the
               sense
               of
               the
               speaker
            
             ;
             because
             taken
             Grammatically
             ,
             that
             is
             ,
             
               in
               the
               bare
               sense
               of
               the
               words
               ,
            
             it
             overthrows
             the
             analogy
             of
             righteousness
             in
             M●…ses
             his
             Decalogue
             ,
             ascribing
             that
             to
             an
             Angel
             ,
             which
             is
             proper
             and
             peculiar
             to
             God
             alone
             ,
             by
             vertue
             of
             the
             first
             Commandement
             ,
             as
             to
             be
             the
             
               God
               before
               whom
            
             Abraham
             and
             Isaac
             
               did
               walk
               ,
               the
               God
               which
               had
               fed
            
             Jacob
             
               all
               his
               life
            
             ,
             and
             had
             
               redeemed
               him
               from
               all
               evil
               ,
               and
               could
               bless
               the
               lads
               by
               his
               own
               authority
               ,
            
             both
             with
             temporal
             and
             with
             spiritual
             blessings
             :
             ●…or
             he
             that
             saith
             
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               ,
            
             saith
             ,
             Thou
             shalt
             not
             have
             an
             Angel
             instead
             of
             me
             ,
             as
             if
             thy
             Fathers
             had
             walked
             
               before
               him
            
             ,
             thou
             wert
             to
             be
             fed
             
               from
               him
            
             ,
             to
             be
             redeemed
             
               by
               him
            
             ,
             to
             〈◊〉
             
             blessed
             
               through
               him
            
             ;
             The
             analogie
             o
             Righteousness
             or
             of
             Religion
             in
             the
             first
             Commandement
             admits
             not
             this
             interpretation
             ;
             therefore
             though
             it
             be
             Grammatically
             true
             in
             the
             sense
             of
             the
             words
             ,
             yet
             't
             is
             Theologically
             false
             in
             the
             sense
             of
             the
             speaker
             ;
             for
             Gods
             Spirit
             speaketh
             not
             contradictorily
             to
             himself
             .
             And
             being
             proved
             to
             be
             Theologically
             false
             ,
             because
             it
             is
             against
             the
             analogy
             of
             righteousness
             or
             of
             Religion
             ,
             it
             is
             easie
             to
             prove
             it
             Logically
             false
             ,
             because
             it
             is
             against
             the
             analogy
             of
             reason
             :
             And
             truly
             so
             it
             is
             in
             three
             respects
             .
          
           
             1.
             
             In
             respect
             
               of
               the
               Proposition
            
             ,
             The
             Predicate
             not
             agreeing
             with
             the
             Subject
             ;
             and
             therefore
             though
             an
             Angel
             be
             named
             ,
             yet
             he
             is
             not
             intended
             ,
             because
             he
             is
             named
             with
             such
             a
             property
             or
             attribute
             as
             belongs
             only
             to
             God
             ,
             viz
             
               Redeeeming
               from
               all
               evil
               ,
               and
               Blessing
               with
               all
               good
               .
            
          
           
             2.
             
             This
             interpretation
             is
             Logically
             false
             in
             respect
             of
             the
             connexion
             ,
             the
             Proposition
             not
             agreeing
             with
             the
             Antecedents
             and
             Consequents
             ;
             For
             an
             Angel
             cannot
             be
             the
             God
             before
             whom
             Iacobs
             Fathers
             walked
             ,
             by
             whom
             Iacob
             himself
             was
             fed
             and
             redeemed
             ,
             from
             whom
             Iacobs
             children
             could
             be
             blessed
             .
          
           
           
             3.
             
             This
             interpretation
             is
             Logically
             false
             in
             respect
             of
             the
             deduction
             ,
             because
             if
             an
             Angel
             be
             here
             meant
             as
             he
             is
             named
             ,
             it
             will
             follow
             that
             an
             Angel
             hath
             the
             Kingdome
             and
             Power
             ,
             may
             have
             the
             Glory
             and
             worship
             of
             God.
             
          
           
             And
             now
             pray
             Sir
             consider
             how
             distant
             are
             your
             proceedings
             from
             that
             love
             of
             truth
             ,
             that
             candor
             of
             Ingenuity
             ,
             that
             care
             of
             conscience
             which
             should
             be
             among
             Christian
             Divines
             ,
             both
             in
             rejecting
             those
             interpretations
             of
             the
             holy
             Scriptures
             against
             praying
             to
             Saints
             (
             whether
             Angels
             or
             Men
             )
             which
             are
             undoubtedly
             true
             ,
             not
             only
             Grammatically
             ,
             but
             also
             Theologically
             and
             Logically
             ,
             and
             in
             embracing
             those
             interpretations
             for
             praying
             to
             Saints
             ,
             which
             are
             undoubtily
             false
             ,
             if
             not
             Grammatically
             ,
             yet
             at
             least
             both
             Thelogically
             and
             Logically
             in
             all
             these
             respects
             :
             And
             such
             will
             be
             found
             all
             the
             interpretations
             of
             the
             Text
             alledged
             by
             your
             late
             Divines
             in
             this
             argument
             ,
             if
             they
             be
             diligently
             examined
             either
             according
             to
             the
             analogy
             of
             Religion
             ,
             or
             according
             to
             the
             analogy
             of
             Reason
             :
             But
             I
             return
             to
             this
             ,
             which
             cannot
             be
             made
             true
             in
             the
             judgement
             of
             the
             most
             eminent
             Divines
             both
             of
             Greek
             and
             Latine
             Church
             ;
             I
             will
             name
             you
             two
             ,
             
             St.
             Chrysostome
             for
             the
             Greek
             ,
             and
             St.
             Thomas
             of
             Aquine
             for
             the
             Latine
             Church
             .
             1.
             
             St.
             Chryst.
             for
             the
             Greek
             Church
             ,
             who
             upon
             these
             words
             ,
             
               The
               Angel
               which
               redeemed
               me
               from
               all
               evils
               bless
               the
               lads
               ,
            
             gives
             us
             this
             gloss
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             66.
             in
             Genesin
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               O
               thankful
               resolution
               ,
               O
               Soul
               loving
               of
               God
               ,
               how
               doth
               the
               remembrance
               of
               his
               benefit
               dwell
               and
               lodge
               in
               his
               heart
               !
               That
               God
               (
               saith
               he
               )
               whom
               my
               Fathers
               pleased
               ,
               who
               sed
               me
               from
               my
               youth
               until
               now
               ,
               who
               from
               the
               beginning
               delivered
               me
               from
               all
               evil
               ,
               He
               who
               hath
               shewed
               such
               signal
               providence
               towards
               me
               ,
               He
               bless
               these
               Children
            
             ;
             See
             here
             in
             St.
             Chrysostomes
             gloss
             ,
             Jacob
             prayed
             to
             God
             ,
             not
             to
             the
             Angel
             to
             bless
             his
             grand
             Children
             ;
             And
             He
             was
             the
             mouth
             of
             the
             Greek
             Church
             .
             2.
             
             St.
             Thomas
             of
             Aquine
             saith
             the
             same
             ,
             but
             much
             more
             perspicuously
             as
             to
             the
             Confutation
             of
             Bellarmines
             errour
             ,
             though
             not
             as
             to
             the
             confirmation
             of
             Gods
             truth
             ;
             For
             whereas
             Bellarmine
             
             saith
             ,
             Jacob
             invocated
             an
             Angel
             ;
             The
             Angelical
             Dr.
             saith
             ,
             he
             did
             not
             ,
             but
             that
             he
             
               called
               the
               God
               of
               his
               Fathers
               His
               Angel
            
             ;
             for
             these
             are
             his
             words
             upon
             the
             place
             ,
             Videtur
             quod
             Deum
             Patrum
             suorum
             suum
             vocat
             Angelum
             ,
             &
             sui
             protectorem
             &
             salvatorem
             ,
             unde
             &
             postea
             in
             singulari
             dicit
             ,
             Benedicat
             pueris
             istis
             :
             
               It
               seems
               that
               he
               calleth
               the
               God
               of
               his
               Fathers
               his
               Angel
               ,
               and
               his
               Protector
               and
               saviour
               ,
               whence
               it
               is
               that
               afterward
               he
               saith
               in
               the
               singular
               number
               ,
            
             (
             though
             he
             had
             named
             two
             ,
             sc.
             God
             and
             the
             Angel
             )
             
               He
               bless
               the
               lads
            
             :
             nisi
             forte
             Angelicam
             benedictionem
             divinae
             benedictioni
             tanquam
             comministram
             sive
             subministrā
             adjungat
             ,
             sed
             modus
             loquendi
             quem
             tenet
             si
             benè
             advertatur
             ,
             magis
             sapit
             primum
             modum
             ;
             
               Unless
               you
               will
               say
               that
               He
               annexeth
               the
               Angelical
               benediction
               as
               ministerial
               to
               the
               Divine
               ;
               But
               the
               manner
               of
               his
               speech
               if
               it
               be
               well
               observed
               ,
               rather
               calleth
               for
               the
               first
               interpretation
            
             ;
             This
             was
             Aquinas
             his
             judgement
             ,
             after
             his
             most
             serious
             deliberation
             upon
             the
             words
             ,
             and
             we
             may
             well
             look
             upon
             it
             as
             the
             judgement
             of
             the
             Latine
             Church
             ,
             the
             rather
             because
             He
             was
             the
             chief
             Captain
             of
             the
             Schoolemen
             ,
             and
             though
             he
             laboured
             to
             prove
             the
             same
             conclusion
             with
             Bellarmine
             ,
             
             yet
             not
             by
             the
             same
             praemisses
             ,
             but
             he
             leaves
             out
             this
             ,
             as
             not
             thinking
             it
             a
             fit
             proof
             ,
             and
             is
             contented
             only
             with
             that
             of
             Job
             5.
             1.
             
             
               Voca
               si
               est
               qui
               tibi
               respondeat
               ,
               &
               ad
               aliquem
               sanctorum
               convertere
               ,
            
             which
             is
             another
             of
             your
             Cardinals
             allegations
             out
             of
             the
             Text
             ,
             to
             prove
             the
             Invocation
             of
             Saints
             .
          
           
             9.
             
             And
             He
             is
             so
             over
             zealous
             for
             this
             proof
             ,
             
               (
               lib.
            
             2.
             
               de
               Verbo
               Dei
            
             ,
             cap.
             12.
             )
             That
             when
             Chemnitius
             had
             said
             the
             Text
             was
             corruptly
             interpreted
             in
             the
             Vulgar
             translation
             ;
             His
             answer
             is
             ,
             
               Fortè
               fuisse
               ebrium
               ,
               quum
               hoc
               scripsit
               ,
               Chemnitium
               ;
               Perchance
               Chemnitius
            
             was
             drunk
             when
             he
             writ
             this
             :
             Bad
             words
             are
             seldom
             signs
             of
             a
             good
             cause
             ;
             but
             often
             more
             then
             signs
             ,
             they
             are
             proofs
             of
             a
             bad
             temper
             ;
             And
             we
             know
             that
             there
             is
             a
             sort
             of
             men
             which
             are
             
               drunken
               ,
               but
               not
               with
               wine
               ;
               that
               stagger
               ,
               but
               not
               with
               strong
               drink
               ,
            
             Isa.
             29.
             9.
             
             Those
             upon
             whom
             
               the
               Lord
               hath
               poured
               out
               the
               spirit
               of
               deep
               sleep
               and
               hath
               closed
               their
               eyes
               ,
            
             v.
             10.
             and
             that
             this
             judgement
             is
             chiefly
             denounced
             against
             them
             who
             
               teach
               the
               fear
               of
               God
               by
               the
               precept
               of
               men
               ,
            
             v.
             13.
             (
             or
             
               who
               teach
               for
               Doctrines
               the
               Commandements
               of
               men
               ,
            
             as
             our
             blessed
             Saviour
             hath
             explained
             those
             words
             ,
             Mat.
             15.
             9.
             
             )
             for
             concerning
             those
             
             it
             is
             said
             ,
             
               The
               wisedome
               of
               their
               wise
               men
               shall
               perish
               ,
               and
               the
               understanding
               of
               their
               prudent
               shall
               be
               hid
               ,
            
             v.
             14.
             
             There
             is
             a
             spiritual
             ,
             as
             well
             as
             a
             carnal
             drunkenness
             ;
             and
             God
             keep
             all
             Christians
             ,
             (
             especially
             the
             Ministers
             of
             Christ
             )
             from
             them
             both
             ,
             for
             either
             is
             enough
             to
             make
             them
             scandalous
             Ministers
             in
             Gods
             ,
             if
             not
             in
             mans
             account
             :
             But
             of
             the
             two
             the
             spiritual
             drunkenness
             is
             the
             more
             sinful
             ,
             though
             the
             carnal
             drunkenness
             be
             the
             more
             shameful
             ;
             The
             carnal
             drunkard
             is
             a
             beast
             ,
             but
             the
             spiritual
             drunkard
             is
             a
             
               Devil
               ;
               Noah
            
             repented
             and
             recovered
             of
             his
             carnal
             ;
             but
             Ham
             (
             that
             mocked
             his
             Father
             )
             never
             repented
             nor
             recovered
             of
             his
             spiritual
             drunkenness
             :
             I
             would
             to
             God
             our
             proud
             malitious
             self-justitiaries
             ,
             but
             others
             Censors
             ,
             would
             seriously
             consider
             this
             undeniable
             ,
             though
             perhaps
             unwelcome
             Truth
             ,
             who
             in
             this
             particular
             follow
             the
             example
             ,
             as
             in
             other
             ,
             the
             doctrine
             of
             the
             Jesuites
             ,
             and
             deal
             with
             sober
             ,
             grave
             ,
             learned
             ,
             Religious
             Divines
             their
             Brethren
             at
             least
             ,
             if
             not
             their
             Fathers
             ,
             as
             Bellarmine
             did
             with
             Chemnitius
             ,
             reproaching
             their
             persons
             ,
             instead
             of
             answering
             their
             Arguments
             or
             reverencing
             their
             Functions
             ;
             That
             by
             perswading
             the
             common
             rout
             
             they
             are
             
               scandalons
               Ministers
            
             ,
             they
             may
             deprive
             Gods
             Church
             of
             the
             office
             ,
             Gods
             people
             of
             the
             benefit
             ,
             and
             God
             himself
             of
             the
             glory
             of
             their
             ministry
             :
             This
             is
             such
             a
             kind
             of
             spiritual
             intoxication
             as
             besotteth
             not
             only
             the
             Head
             ,
             but
             also
             the
             Heart
             ;
             destroying
             all
             true
             temperance
             and
             sobriety
             ,
             which
             is
             therefore
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             it
             guards
             and
             preserves
             and
             keeps
             entire
             the
             very
             mind
             ,
             the
             Heart
             and
             the
             Soul
             :
          
           
             For
             I
             pray
             ,
             was
             that
             Synagogue
             of
             the
             Libertins
             to
             be
             reputed
             a
             company
             of
             sober
             Ecclesiasticks
             ,
             who
             not
             being
             able
             to
             resist
             the
             wisedome
             and
             the
             Spirit
             by
             which
             St.
             Stephen
             spake
             ,
             suborned
             men
             ,
             stirred
             up
             the
             people
             ,
             and
             set
             up
             false
             witnessess
             ,
             which
             said
             ,
             
               This
               man
               ceaseth
               not
               to
               speak
               blasphemous
               words
               ,
            
             Act.
             7.
             as
             if
             they
             had
             said
             in
             our
             new
             stile
             ,
             (
             for
             it
             is
             sharp
             ,
             and
             cuts
             deep
             ,
             )
             
               He
               is
               a
               common
               swearer
            
             :
             Or
             were
             not
             those
             Jews
             worse
             then
             drunk
             ,
             who
             because
             St.
             
               John
               Baptist
            
             observed
             a
             secure
             course
             of
             life
             ,
             said
             
               He
               had
               a
               Divil
            
             ;
             and
             because
             our
             blessed
             Saviour
             came
             eating
             and
             drinking
             said
             ,
             
               He
               was
               a
               man
               gluttonous
               and
               a
               wine-bibber
               ,
               a
               friend
               of
               publicans
               and
               sinners
            
             l.
             Matt.
             11.
             
             That
             is
             ,
             say
             our
             new
             Merchants
             ,
             (
             for
             they
             ma●…
             
             sale
             of
             Gods
             glory
             ,
             mens
             innocency
             and
             their
             own
             consciences
             )
             
               He
               is
               a
               Papist
            
             ,
             or
             
               He
               is
               a
               common
               drunkard
            
             .
             They
             who
             thus
             unjustly
             and
             unconscionably
             ,
             asperse
             Orthodox
             Ministers
             ,
             that
             by
             taking
             away
             their
             Innocency
             ,
             they
             may
             also
             take
             away
             not
             only
             their
             Patrimony
             ,
             but
             also
             their
             Authority
             and
             their
             Ministry
             ,
             are
             spiritual
             drunkards
             besotted
             either
             with
             pride
             or
             with
             malice
             ,
             or
             with
             coveteousness
             ;
             And
             the
             Holy
             Ghost
             speaks
             against
             them
             as
             drunkards
             ,
             saying
             of
             them
             ,
             
               Behold
               they
               Belch
               out
               with
               their
               mouth
               ,
               Swords
               are
               in
               their
               lips
               ;
               for
               who
               ,
               say
               they
               ,
               doth
               hear
               ?
            
             Psal.
             59.
             7.
             
             
               Behold
               they
               Belch
               out
               with
               their
               mouth
            
             ;
             what
             can
             drunkards
             
               do
               more
            
             ?
             and
             
               they
               say
               ,
               Who
               doth
               hear
               ?
            
             what
             do
             such
             arrant
             sots
             
               say
               less
               ?
               But
               thou
               O
               Lord
               shall
               laugh
               at
               them
               ,
            
             (
             though
             they
             laugh
             at
             all
             the
             World
             besides
             )
             
               Thou
               shall
               have
               all
               the
               Heathen
               in
               derision
            
             ;
             thou
             accountest
             them
             no
             better
             them
             Heathen
             ,
             though
             they
             account
             themselves
             the
             only
             good
             Christians
             ;
             or
             if
             you
             please
             ,
             the
             only
             true
             Jesuites
             ,
             as
             if
             no
             other
             but
             themselves
             did
             truly
             know
             ,
             or
             love
             ,
             or
             Preach
             Jesus
             Christ
             ;
             he
             that
             is
             of
             this
             proud
             perswasion
             ,
             or
             rather
             of
             this
             perverse
             and
             poysonsome
             disposition
             ,
             may
             be
             called
             a
             Jesuite
             ,
             
             whether
             he
             pretend
             to
             be
             a
             Papist
             or
             a
             Protestant
             :
             
               But
               't
               is
               not
               bad
               language
            
             can
             make
             any
             man
             a
             bad
             Divine
             ,
             save
             him
             that
             speaks
             it
             ;
             Bene
             facere
             &
             malè
             audire
             Regium
             est
             ,
             
               To
               do
               well
               and
               to
               hear
               ill
               is
               the
               part
               of
               a
               good
               King
            
             ;
             And
             by
             the
             same
             reason
             ,
             
               To
               say
               well
            
             ,
             (
             that
             is
             boldly
             to
             rebuke
             vice
             ,
             and
             constantly
             to
             preach
             the
             truth
             )
             
               and
               to
               hear
               ill
               ,
               is
               the
               part
               of
               a
               good
               Divine
            
             ;
             Black-mouthed
             calumnies
             stick
             a
             very
             little
             while
             upon
             their
             names
             that
             patiently
             bear
             them
             ,
             but
             a
             long
             time
             (
             nay
             for
             ever
             ,
             unless
             they
             be
             washed
             away
             by
             the
             tears
             of
             repentance
             )
             upon
             their
             souls
             that
             malitiously
             use
             them
             ;
             such
             arguments
             suddenly
             confute
             themselves
             ,
             but
             eternally
             condemne
             their
             Authors
             .
          
           
             10.
             
             Therefore
             Bellarmine
             relyes
             not
             upon
             this
             argument
             ,
             but
             findeth
             out
             another
             ,
             saying
             ,
             Nam
             apertissimè
             Hebraea
             sic
             se
             habent
             ,
             Voca
             nunc
             si
             est
             respondens
             tibi
             ,
             &
             ad
             aliquem
             de
             sanctis
             respice
             ;
             &
             sanè
             si
             quaeritur
             verbum
             expressum
             ,
             hic
             expressissimum
             est
             ;
             (
             Bell.
             lib.
             2.
             de
             Verbo
             Dei
             ,
             cap.
             12.
             )
             
               The
               sense
               of
               the
               Hebrew
               is
               plainly
               this
               ,
               Call
               now
               if
               any
               will
               answer
               thee
               ,
               and
               look
               to
               some
               one
               among
               the
               Saints
               :
               If
               we
               would
               have
               an
               express
               Text
            
             (
             to
             prove
             the
             Invocation
             of
             Saints
             )
             
               this
               is
               most
               express
            
             :
             
             There
             's
             no
             calumny
             in
             this
             assertion
             concerning
             the
             Person
             ,
             but
             sure
             there
             is
             concerning
             the
             cause
             ;
             For
             if
             this
             Text
             in
             the
             Hebrew
             be
             so
             express
             for
             the
             Invocation
             of
             Saints
             ,
             how
             comes
             it
             to
             pass
             that
             〈◊〉
             of
             the
             Hebrew
             Doctors
             did
             so
             understand
             it
             ?
             (
             for
             Ezra
             and
             Jarchi
             explain
             it
             of
             Holy
             men
             here
             on
             earth
             )
             and
             none
             of
             the
             Hebrew
             nation
             did
             so
             practise
             it
             ?
             For
             all
             the
             world
             cannot
             prove
             that
             the
             Jews
             did
             Invocate
             Saints
             ,
             or
             Angels
             ;
             so
             that
             either
             the
             Jews
             were
             inexcusable
             for
             not
             performing
             this
             express
             duty
             of
             the
             Text
             ,
             or
             Bellarmine
             is
             inexcusable
             for
             calling
             it
             so
             .
             And
             indeed
             himselves
             gives
             us
             two
             strong
             presumptions
             to
             say
             ,
             that
             though
             he
             did
             call
             ,
             yet
             he
             did
             not
             believe
             it
             to
             be
             an
             express
             duty
             of
             the
             Text
             ;
             The
             one
             is
             taken
             from
             him
             as
             a
             Critick
             ,
             for
             in
             his
             Hebrew
             Grammar
             
               (
               Par.
            
             2.
             cap.
             4.
             )
             He
             reckons
             the
             pronoune
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             used
             in
             this
             place
             )
             among
             the
             Interrogatives
             ,
             and
             consequently
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             cannot
             here
             be
             rightly
             interpreted
             ,
             
               ad
               aliquem
            
             ,
             by
             way
             of
             command
             or
             concession
             ,
             but
             
               ad
               quem
            
             ?
             by
             way
             of
             question
             or
             of
             Interrogation
             ;
             not
             to
             
               one
               of
               the
               Saints
            
             ,
             but
             
               to
               which
               of
               the
               Saints
            
             ?
             The
             other
             is
             taken
             from
             him
             as
             a
             Divine
             ;
             For
             
             in
             his
             first
             book
             
               de
               Beat.
               Sanct.
               c.
            
             19.
             v.
             2.
             he
             saith
             plainly
             there
             was
             no
             invocation
             of
             Saints
             before
             Christs
             ascension
             into
             Heaven
             ;
             Quia
             ante
             id
             tempus
             sancti
             non
             videbant
             Deum
             ,
             non
             fuit
             consuetum
             in
             veteri
             Testamento
             ut
             diceretu●…
             ,
             〈◊〉
             Abraham
             ora
             pro
             me
             .
             
               Because
               before
               that
               time
               the
               Saints
               did
               not
               see
               God
               ,
               it
               was
               not
               usual
               under
               the
               Old
               Testament
               for
               any
               to
               say
               ,
               O
               Saint
            
             Abraham
             
               pray
               for
               me
            
             :
             As
             a
             Critick
             he
             tells
             us
             the
             Hebrew
             words
             were
             properly
             to
             be
             interpreted
             by
             way
             of
             Interrogation
             ;
             As
             a
             Divine
             he
             tells
             us
             the
             Jews
             did
             not
             take
             them
             for
             a
             command
             or
             injunction
             ;
             for
             then
             whether
             the
             Saints
             did
             see
             God
             or
             not
             ,
             they
             must
             have
             been
             invocated
             ;
             Therefore
             't
             is
             only
             as
             a
             Disputant
             that
             he
             tells
             ,
             This
             was
             a
             most
             express
             Text
             for
             the
             Invocation
             of
             Saints
             ;
             sure
             Pineda
             his
             fellow-Jesuit
             thought
             it
             not
             so
             ;
             for
             he
             saith
             these
             words
             had
             as
             many
             several
             interpretations
             ,
             as
             thy
             had
             several
             interpreters
             ,
             
               Tot
               interpretationes
               quot
               interpretum
               capita
            
             ;
             and
             by
             cleaving
             to
             Aquinas
             his
             exposition
             of
             them
             ,
             which
             was
             for
             praying
             to
             Saints
             ,
             He
             falls
             into
             this
             absurdity
             to
             say
             that
             at
             that
             time
             this
             Invocation
             was
             both
             in
             the
             custome
             and
             in
             the
             faith
             of
             the
             Church
             ,
             
             
               Tum
               in
               consuetudine
               ,
               tum
               in
               fide
               fuisse
               receptam
            
             ;
             which
             though
             Bellarmine
             be
             zealous
             to
             affirm
             concerning
             the
             Invocation
             of
             Angels
             ,
             yet
             he
             is
             not
             so
             hardy
             as
             to
             affirm
             concerning
             the
             Invocation
             of
             Saints
             :
             A
             Tenent
             that
             creates
             
               their
               contradictions
            
             ,
             cannot
             invite
             our
             assent
             ,
             may
             not
             have
             
               our
               belief
            
             :
             And
             the
             rather
             because
             
               Hieronymus
               Osorius
            
             a
             Bishop
             (
             but
             not
             a
             Jesuit
             )
             of
             their
             own
             Religion
             ,
             (
             if
             at
             least
             the
             Religion
             of
             Jesuits
             may
             be
             called
             the
             same
             with
             the
             Religion
             of
             the
             Bishops
             in
             the
             Church
             of
             Rome
             )
             in
             his
             Paraphrase
             upon
             Job
             gives
             us
             a
             quite
             contrary
             exposition
             of
             these
             words
             ,
             saying
             ,
             Denuntia
             quaeso
             alicui
             praestanti
             viro
             testimonium
             ,
             &
             animadverte
             an
             sit
             aliquis
             qui
             tecum
             sentiat
             :
             Ad
             quem
             enim
             ex
             Sanctis
             hominibus
             adibis
             ,
             qui
             tuae
             sententiae
             suffragari
             audeat
             ?
             
               Declare
               now
               to
               some
               excellent
               men
               your
               testimony
               ,
               and
               observe
               if
               there
               be
               any
               that
               hath
               the
               same
               thoughts
               with
               you
               ;
               For
               unto
               whom
               amongst
               all
               the
               Holy
               men
               can
               you
               go
               that
               will
               dare
               to
               be
               of
               your
               opinion
               ?
            
             This
             man
             was
             trained
             up
             in
             the
             Invocation
             of
             Saints
             as
             well
             as
             Bellarmine
             ,
             yet
             could
             not
             see
             how
             to
             ground
             it
             upon
             this
             Text
             ;
             For
             he
             expounds
             it
             not
             of
             Saints
             in
             Heaven
             ,
             but
             of
             Saints
             
             on
             Earth
             ,
             as
             Abenezra
             had
             expounded
             it
             before
             him
             ,
             Ex
             cujus
             ore
             sanctorum
             qui
             in
             terrâ
             sunt
             talia
             unquam
             audisti
             ?
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               of
               the
               Saints
               which
               are
               on
               earth
               out
               of
               whose
               mouth
               among
               all
               the
               Saints
               which
               are
               on
               the
               Earth
               did
               you
               ever
               hear
               such
               things
               !
            
             But
             we
             may
             very
             well
             grant
             the
             words
             are
             rather
             to
             be
             understood
             of
             Holy
             Angels
             ,
             then
             of
             Holy
             men
             ,
             because
             he
             had
             spoken
             of
             the
             Angels
             a
             little
             before
             ;
             yet
             even
             so
             Bellarmines
             inference
             will
             not
             be
             made
             good
             ,
             that
             it
             was
             then
             the
             custome
             to
             call
             upon
             the
             Holy
             Angels
             for
             their
             Patronage
             ,
             (
             tunc
             fuisse
             consuetudinem
             invocandi
             patrocinium
             Sanctorum
             Angelorum
             )
             For
             the
             context
             will
             then
             require
             this
             sense
             as
             it
             is
             delivered
             by
             the
             most
             judicious
             and
             learned
             Mercerus
             ,
             Voca
             Angelorum
             aliquem
             &
             eum
             inclama
             ,
             an
             vero
             eorum
             vel
             minimus
             tibi
             respondebit
             ,
             te
             suo
             sermone
             &
             alloquio
             dignabitur
             ?
             Nullum
             sanè
             reperies
             :
             Vides
             quantum
             à
             Deo
             distes
             ,
             quum
             ne
             Angeli
             quidem
             longè
             Deo
             inferiores
             ,
             te
             sint
             allocuturi
             ,
             si
             ad
             eos
             clames
             ,
             ob
             distantiam
             quae
             inter
             te
             est
             &
             illos
             :
             
               Call
               any
               one
               of
               the
               Angels
               and
               cry
               unto
               him
               ,
               and
               see
               if
               the
               meanest
               of
               them
               will
               answer
               thee
               ,
               or
               vouchsafe
               thee
               one
               word
               of
               discourse
            
             ;
             
             
               Thou
               will
               find
               none
               ;
               Thou
               seest
               then
               how
               far
               thou
               art
               distant
               from
               God
               ,
               when
               not
               so
               much
               as
               his
               Angels
               who
               are
               so
               far
               below
               him
               ,
               will
               answer
               thee
               if
               thou
               call
               to
               them
               ,
               because
               of
               the
               distance
               which
               is
               betwixt
               them
               and
               thee
               .
            
             This
             is
             most
             probably
             the
             meaning
             of
             the
             words
             from
             the
             context
             ;
             for
             Eliphaz
             had
             a
             little
             before
             debased
             the
             excellencies
             of
             the
             Angels
             in
             regard
             of
             God
             ,
             and
             now
             comes
             to
             debase
             the
             excellencies
             of
             men
             in
             regard
             of
             the
             Angels
             ,
             all
             the
             scope
             and
             intent
             of
             his
             discourse
             tending
             to
             shew
             the
             emptiness
             and
             vanity
             of
             the
             Creature
             ,
             that
             so
             he
             might
             make
             Job
             humble
             himself
             before
             his
             Creator
             ,
             as
             hath
             been
             shewed
             a
             little
             before
             ,
             
               sc.
               Paragraph
            
             3.
             4
             ,
             5
             ,
             6.
             out
             of
             your
             own
             Pineda
             .
          
           
             11.
             
             But
             we
             must
             take
             to
             us
             
               the
               whole
               Armour
               of
               God
            
             ,
             that
             we
             may
             be
             able
             to
             withstand
             the
             assaults
             of
             men
             so
             furiously
             assaulting
             us
             ,
             and
             so
             watchfully
             besetting
             us
             ;
             
               To
               the
               Law
               and
               to
               the
               Testimony
               ,
            
             if
             others
             speak
             not
             
               according
               to
               that
               word
               ,
               't
               is
               because
               there
               is
               no
               light
               ,
            
             no
             truth
             
               in
               them
            
             ;
             I
             ask
             then
             ,
             Doth
             this
             Invocation
             of
             Saints
             agree
             with
             the
             analogie
             of
             Faith
             in
             the
             Apostles
             Creed
             ?
             or
             with
             the
             analogie
             of
             righteousness
             in
             Moses
             his
             Decalogue
             ?
             
             I
             trow
             not
             :
             For
             the
             one
             teacheth
             me
             
               to
               believe
               in
               one
               God
            
             ;
             the
             other
             
               not
               to
               call
               upon
               him
               in
               whom
               I
               have
               not
               believed
               ,
               and
               cannot
               believe
            
             ;
             And
             't
             is
             clear
             that
             
               Invocation
               of
               Saints
            
             is
             against
             the
             whole
             current
             of
             devotions
             derived
             to
             us
             by
             the
             Spirit
             of
             God
             through
             the
             channel
             either
             of
             the
             Old
             or
             of
             the
             New
             Testament
             ,
             For
             there
             is
             scarce
             any
             prayer
             in
             either
             ,
             which
             our
             Saviour
             Christ
             ,
             who
             hath
             taught
             it
             us
             ,
             doth
             not
             pray
             with
             us
             ;
             for
             if
             he
             do
             not
             ,
             't
             is
             in
             vain
             for
             us
             to
             pray
             ,
             since
             God
             heareth
             not
             our
             prayers
             ,
             but
             for
             his
             Intercession
             ;
             And
             therefore
             the
             Invocations
             that
             are
             used
             in
             the
             Psalms
             (
             a
             peculiar
             Book
             of
             Prayers
             ,
             and
             Praises
             made
             by
             Gods
             own
             Holy
             Spirit
             for
             the
             use
             of
             his
             Church
             ,
             and
             constantly
             used
             by
             it
             in
             all
             ages
             ,
             )
             are
             generally
             first
             spoken
             in
             the
             Person
             of
             Christ
             ,
             (
             as
             appears
             in
             that
             he
             applied
             to
             himself
             very
             many
             of
             them
             ;
             as
             ,
             
               my
               God
               ,
               my
               God
               ,
               why
               hast
               thou
               for
               saken
               me
               !
            
             Psal.
             22.
             1.
             and
             ,
             
               Into
               thy
               hands
               I
               commit
               my
               spirit
               ,
            
             Psal.
             31.
             6.
             
             )
             and
             being
             first
             spoken
             in
             the
             Person
             of
             Christ
             ,
             are
             the
             more
             strongly
             recommended
             to
             all
             good
             Christians
             ,
             as
             composed
             by
             his
             Spirit
             ,
             sanctified
             by
             his
             lips
             ,
             and
             impowered
             and
             strengthned
             by
             his
             Intercession
             ;
             For
             
               Christus
               realis
            
             ,
             and
             
               Christus
               mysticus
            
             ,
             
             Christ
             personally
             and
             Christ
             mystically
             considered
             ,
             do
             constitute
             but
             one
             Communion
             of
             Saints
             ;
             He
             is
             the
             Head
             ,
             they
             are
             his
             Body
             ;
             and
             therefore
             they
             must
             pray
             
               in
               sin
            
             (
             for
             in
             Schisme
             )
             if
             they
             pray
             not
             to
             him
             as
             their
             Head
             ,
             for
             that
             is
             not
             to
             pray
             in
             Christs
             Communion
             ;
             as
             also
             
               in
               vain
            
             ,
             (
             because
             in
             sin
             )
             if
             they
             pray
             without
             their
             Head
             ,
             for
             that
             is
             not
             to
             pray
             in
             Christs
             Intercession
             :
             Wherefore
             it
             being
             an
             undoubted
             truth
             that
             
               Christ
               was
               made
               obedient
               to
               the
               whole
               Law
               for
               man
               ,
            
             it
             necessarily
             follows
             that
             praying
             to
             Saints
             cannot
             be
             a
             duty
             of
             the
             Law
             ,
             but
             we
             must
             say
             That
             Christ
             the
             eternal
             Son
             of
             God
             prayd
             to
             Saints
             ,
             that
             is
             ,
             the
             Creator
             to
             the
             Creature
             .
             And
             if
             it
             be
             not
             a
             duty
             of
             the
             Law
             ,
             how
             can
             it
             be
             command
             in
             the
             Prophets
             ,
             since
             they
             are
             but
             expounders
             ,
             not
             enlargers
             of
             the
             Law
             ?
             How
             in
             this
             Prophet
             Job
             ?
             whose
             book
             was
             penned
             in
             Hebrew
             by
             the
             Law-giver
             himself
             (
             and
             only
             in
             Arabick
             by
             Job
             as
             saith
             your
             own
             
               Bellarmine
               ,
               (
               de
               Script
               .
               Eccl.
               cap.
               de
            
             Job
             )
             because
             it
             is
             the
             judgement
             of
             the
             Catholick
             Church
             that
             Moses
             was
             the
             first
             Ecclesiastical
             Writer
             ,
             or
             the
             first
             Amanuensis
             and
             penneman
             of
             the
             Holy
             Ghost
             :
             which
             by
             the
             way
             is
             another
             argument
             to
             prove
             
             that
             Bellarmine
             did
             not
             ,
             could
             not
             believe
             this
             Text
             of
             Holy
             Job
             was
             to
             be
             interpreted
             as
             a
             command
             ,
             Ad
             aliquem
             Sanctorū
             respice
             ,
             
               Look
               to
               one
               of
               the
               Saints
               ,
            
             but
             as
             a
             question
             or
             expostulation
             ,
             Ad
             quem
             sanctorum
             respicies
             ,
             
               To
               which
               of
               the
               Saints
               wilt
               thou
               look
               ?
            
             for
             without
             doubt
             so
             great
             a
             Scholar
             could
             not
             believe
             ,
             That
             Moses
             did
             bid
             us
             to
             do
             that
             in
             Job
             ,
             which
             he
             did
             forbid
             us
             to
             do
             in
             Exodus
             :
             For
             the
             Commandement
             which
             saith
             
               Thou
               shall
               have
               no
               other
               Gods
               but
               me
               ,
            
             doth
             likewise
             say
             ,
             
               Thou
               shall
               invocate
               no
               other
               but
               me
               ,
            
             because
             invocation
             is
             the
             most
             proper
             and
             the
             most
             publick
             acknowledgement
             and
             worship
             of
             God
             :
             For
             Invocation
             is
             required
             by
             the
             first
             ,
             though
             it
             is
             regulated
             by
             the
             third
             commandement
             ;
             That
             enjoyns
             the
             object
             and
             internal
             affection
             ,
             this
             only
             enjoyns
             the
             manner
             and
             the
             external
             expression
             ;
             Therefore
             
               Call
               upon
               me
               in
               the
               day
               of
               trouble
               ,
            
             Psal.
             50.
             15.
             
             )
             belonging
             to
             the
             affirmative
             ;
             
               Call
               not
               upon
               any
               besides
               me
               ,
            
             doth
             belong
             to
             the
             negative
             precept
             in
             the
             first
             Commandement
             ,
             since
             these
             two
             are
             contraries
             ,
             and
             
               contraria
               sunt
               sub
               eodem
               genere
               posita
               ,
            
             contraries
             must
             be
             ranked
             or
             reckoned
             under
             one
             and
             the
             same
             Head
             ;
             For
             in
             vain
             doth
             your
             Cardinal
             
             seek
             to
             excuse
             
               bad
               words
            
             in
             prayers
             ,
             from
             the
             
               good
               sense
            
             or
             meaning
             of
             him
             that
             prays
             
               (
               non
               agitur
               de
               verbis
               ,
               sed
               de
               sensu
               verborum
               ,
            
             Bell.
             l.
             1.
             de
             sanct
             .
             Beat.
             c.
             17.
             )
             because
             as
             a
             right
             intention
             in
             our
             prayers
             ,
             is
             required
             by
             the
             first
             ;
             so
             also
             a
             right
             expression
             in
             our
             prayers
             ,
             is
             required
             by
             the
             third
             Commandement
             ;
             God
             requirlng
             us
             no
             less
             to
             honour
             his
             Name
             by
             right
             words
             and
             professions
             in
             the
             One
             ,
             then
             to
             honour
             his
             Nature
             by
             right
             intentions
             and
             affections
             in
             the
             other
             :
          
           
             For
             as
             we
             may
             not
             
               honour
               God
               with
               our
               lips
               whiles
               our
               hearts
               are
               far
               from
               him
            
             ;
             So
             neither
             may
             we
             
               dishonour
               him
               with
               our
               lips
               whiles
               our
               hearts
               are
               near
               him
            
             ;
             For
             as
             the
             one
             makes
             us
             Hypocritical
             ,
             so
             the
             other
             makes
             us
             blasphemous
             worshippers
             ;
             As
             the
             one
             is
             directly
             against
             the
             internal
             ,
             so
             the
             other
             is
             directly
             against
             the
             external
             Act
             of
             Religion
             ;
             as
             the
             one
             is
             against
             the
             morality
             of
             the
             first
             ,
             so
             the
             other
             is
             against
             the
             morality
             of
             the
             third
             Commandement
             :
             But
             of
             this
             I
             have
             spoken
             elsewhere
             ,
             of
             purpose
             to
             justifie
             the
             Religion
             established
             and
             professed
             amongst
             us
             (
             for
             which
             so
             many
             Orthodox
             Divines
             have
             lately
             lost
             their
             livelyhoods
             by
             Protestants
             ,
             and
             pray
             they
             may
             not
             come
             
             to
             lose
             their
             lives
             by
             Papists
             )
             because
             I
             was
             there
             bound
             to
             shew
             the
             irreligion
             that
             I
             found
             not
             only
             in
             Faction
             ,
             which
             hath
             no
             Liturgie
             ,
             but
             also
             in
             superstition
             ,
             which
             hath
             
               corrupt
               Liturgie
               ,
               (
               Justif.
               of
               the
               Church
               of
            
             England
             ,
             cap.
             3.
             sec.
             3.
             )
             there
             you
             might
             have
             seen
             more
             work
             made
             for
             you
             upon
             the
             grounds
             of
             conscience
             ,
             then
             you
             have
             here
             made
             for
             me
             only
             upon
             the
             grounds
             of
             contention
             :
             Thither
             if
             you
             please
             you
             may
             go
             for
             more
             of
             this
             argument
             ;
             but
             before
             you
             go
             ,
             take
             this
             Question
             along
             with
             you
             ,
             not
             
               Where
               was
               this
               your
               Religion
               of
               praying
               to
               Saints
               before
            
             Luther
             ,
             but
             
               where
               is
               it
               now
            
             ?
             For
             it
             is
             not
             in
             any
             of
             Gods
             Commandements
             concerning
             Religion
             ,
             nay
             't
             is
             plainly
             against
             them
             all
             ;
             'T
             is
             against
             the
             first
             in
             having
             a
             false
             Object
             ,
             and
             false
             internal
             acts
             of
             Religion
             ;
             against
             the
             second
             ,
             in
             having
             a
             false
             external
             act
             or
             manner
             of
             Religion
             ,
             by
             way
             of
             adoration
             ;
             against
             the
             third
             ,
             in
             having
             a
             false
             external
             act
             or
             manner
             of
             Religion
             ,
             by
             way
             of
             invocation
             ,
             or
             of
             Praise
             and
             Profession
             :
             As
             it
             is
             not
             according
             to
             Gods
             Commandements
             ,
             so
             it
             cannot
             be
             Piety
             or
             Religion
             :
             as
             't
             is
             against
             Gods
             Commandements
             ,
             so
             't
             is
             moreover
             impiety
             and
             irreligion
             :
             Therefore
             
             boast
             not
             any
             longer
             of
             the
             general
             profession
             and
             practice
             of
             this
             or
             any
             other
             corrupt
             part
             of
             your
             Religion
             ,
             which
             you
             cannot
             justifie
             in
             its
             substance
             ;
             For
             't
             is
             a
             miserable
             Religion
             which
             is
             to
             be
             found
             only
             in
             its
             exercise
             according
             to
             the
             purport
             of
             the
             fourth
             ,
             and
             not
             also
             in
             its
             substance
             according
             to
             the
             purport
             of
             the
             three
             first
             Commandements
             :
             A
             Religion
             in
             its
             Name
             ,
             not
             in
             its
             Nature
             ;
             in
             its
             solemnity
             ,
             not
             in
             its
             purity
             ;
             in
             its
             followers
             ,
             not
             in
             it
             self
             :
             That
             is
             ,
             in
             one
             word
             ,
             A
             Religion
             not
             of
             Gods
             ,
             but
             of
             mans
             making
             .
          
           
             12.
             
             To
             such
             a
             Religion
             belongs
             ●…hat
             Prayer
             ,
             Maria
             mater
             gratiae
             ,
             mater
             misericordiae
             ,
             Tu
             nos
             ab
             hoste
             protege
             ,
             &
             horâ
             mortis
             suscipe
             ;
             which
             yet
             your
             Cardinal
             boldly
             imputeth
             to
             the
             universal
             Church
             ,
             (
             sic
             loquitur
             ecclesia
             universa
             ,
             lib.
             1.
             de
             Sanct.
             Beat.
             cap.
             19.
             )
             though
             its
             language
             speak
             only
             
               the
               Church
               of
            
             Rome
             ,
             and
             its
             rythme
             speaks
             only
             
               the
               late
               and
               corrupt
               ages
               of
               that
               Church
               ,
            
             and
             its
             irreligion
             doth
             in
             truth
             speak
             
               no
               Church
            
             ;
             For
             that
             is
             no
             Church
             whereof
             Christ
             is
             not
             the
             Head
             :
             And
             he
             is
             not
             the
             Head
             of
             that
             Church
             which
             prayeth
             to
             such
             as
             he
             did
             not
             pray
             ;
             And
             he
             did
             never
             pray
             to
             his
             Mother
             ,
             but
             only
             to
             his
             
             Father
             ;
             teaching
             us
             o
             say
             ,
             
               Our
               Father
            
             ,
             not
             
               Our
               Mother
            
             ,
             wh●…ch
             art
             in
             Heaven
             :
             We
             cannot
             say
             the
             words
             of
             this
             Prayer
             
               in
               his
               Communion
            
             ,
             we
             cannot
             obtain
             the
             blessing
             o●…
             it
             
               by
               his
               intercession
            
             ,
             therefore
             if
             we
             w●…l
             ●…e
             his
             Church
             ,
             we
             must
             put
             this
             prayer
             o●…
             of
             
               our
               meut●…es
            
             ,
             because
             we
             dare
             not
             put
             it
             into
             His
             :
             We
             have
             no
             pattern
             〈◊〉
             s●…ch
             prayers
             in
             all
             the
             Book
             of
             God
             ;
             and
             〈◊〉
             we
             can
             find
             better
             Patterns
             then
             God
             hath
             given
             ,
             we
             are
             bound
             to
             ●…ollow
             those
             of
             his
             giving
             ,
             or
             we
             shall
             leave
             his
             〈◊〉
             ●…oly
             Communion
             ,
             and
             lose
             his
             So●…s
             blessed
             ●…ntercession
             in
             our
             prayers
             :
             ●…or
             as
             we
             are
             sure
             the
             eternal
             Son
             of
             God
             hath
             ●…ot
             taught
             us
             thus
             to
             pray
             ,
             so
             we
             may
             be
             assured
             he
             will
             not
             ,
             he
             cannot
             〈◊〉
             us
             in
             this
             Prayer
             :
             Esto
             mihi
             in
             Deum
             Protectorem
             ,
             
               (
               Psal.
            
             31.
             4.
             
             )
             will
             not
             agree
             with
             this
             ,
             Tu
             nos
             ab
             hoste
             protege●…
             ,
             In
             māus
             tuas
             cōmendo
             spiritū
             meū
             ,
             will
             not
             agree
             with
             this
             ,
             Et
             horâ
             mortis
             suscipe
             :
             why
             should
             I
             leave
             the
             Communion
             of
             Gods
             eternal
             Son
             ,
             either
             in
             not
             saying
             the
             one
             ,
             or
             in
             saying
             the
             other
             ?
             For
             I
             may
             no
             more
             now
             venter
             to
             have
             Religion
             ,
             then
             I
             may
             hereafter
             hope
             to
             have
             a
             salvation
             out
             of
             his
             Communion
             ?
             And
             though
             it
             be
             more
             like
             a
             Heathen
             then
             a
             
             Christian
             to
             say
             ,
             
               If
               it
               be
               a
               question
               of
               words
               and
               of
               names
               ,
               and
               of
               your
               Law
               ,
            
             (
             Acts
             18.
             15.
             
             )
             for
             words
             are
             to
             be
             regulated
             in
             the
             exercise
             of
             Religion
             ,
             according
             to
             Gods
             Law
             ,
             by
             vertue
             of
             the
             third
             Commandement
             ,
             no
             less
             then
             thoughts
             by
             vertue
             of
             the
             first
             :
             Gestures
             by
             vertue
             of
             the
             second
             ,
             and
             Deeds
             by
             vertue
             of
             the
             fourth
             ;
             yet
             is
             that
             saying
             very
             unfitly
             applyed
             in
             the
             defence
             of
             this
             Prayer
             :
             For
             this
             is
             as
             formal
             an
             Invocation
             of
             the
             Blessed
             Virgin
             ,
             as
             if
             she
             were
             God
             ;
             Calling
             her
             the
             Mother
             of
             Grace
             and
             Mercy
             ,
             and
             praying
             her
             to
             protect
             us
             in
             our
             life
             ,
             and
             to
             rece●…ve
             us
             at
             our
             death
             ;
             And
             who
             can
             say
             more
             then
             this
             
               to
               God
            
             ,
             (
             putting
             but
             Father
             instead
             of
             Mother
             )
             who
             can
             ask
             more
             then
             this
             
               of
               God
            
             ?
             This
             is
             in
             effect
             to
             say
             ,
             Mater
             de
             coels
             Dea
             ,
             instead
             of
             ,
             Pater
             de
             coelis
             Deus
             ,
             miserere
             nobis
             miseris
             peccatoribus
             ;
             O
             blessed
             Mother
             of
             God
             ,
             instead
             of
             O
             God
             the
             Father
             of
             Heaven
             ,
             have
             mercy
             upon
             us
             miserable
             sinners
             ;
             And
             we
             ought
             to
             say
             ,
             Libera
             nos
             Domine
             ,
             Good
             Lord
             deliver
             us
             ,
             not
             so
             much
             in
             regard
             of
             any
             other
             evil
             and
             mischief
             ,
             as
             in
             regard
             of
             such
             Letanies
             :
             Therefore
             this
             Invocation
             of
             the
             Mother
             of
             God
             ,
             is
             faulty
             in
             Objecto
             cultus
             ,
             &
             in
             modo
             colendi
             ;
             
             both
             in
             the
             object
             of
             worship
             ,
             and
             in
             the
             manner
             of
             worshipping
             ;
             
               I●…
               the
               object
               of
               worship
            
             ,
             for
             the
             Mother
             of
             God
             is
             not
             God
             ;
             (
             there
             's
             the
             breach
             of
             the
             first
             Commandement
             )
             
               In
               the
               manner
               of
               worshipping
            
             ,
             for
             she
             is
             called
             upon
             
               with
               such
               titles
            
             ,
             and
             
               for
               such
               blessings
            
             ,
             as
             if
             she
             were
             God
             ;
             there
             's
             the
             breach
             of
             the
             third
             Commandement
             ;
             Add
             to
             these
             the
             manner
             of
             Adoration
             ,
             which
             also
             generally
             accompanieth
             this
             Invocation
             ,
             and
             you
             will
             see
             in
             it
             likewise
             the
             breach
             of
             the
             second
             Commandement
             ;
             and
             so
             cannot
             but
             shew
             your selves
             strangely
             Religious
             in
             breaking
             at
             once
             all
             the
             three
             Commandements
             that
             concern
             the
             substance
             of
             Religion
             :
             Here
             is
             a
             false
             worship
             materially
             or
             extrinsecally
             in
             gesture
             and
             words
             ,
             and
             a
             false
             worship
             formally
             or
             intrinsecally
             in
             a
             Religious
             affection
             to
             the
             creature
             which
             is
             due
             only
             to
             the
             Creator
             ;
             So
             that
             you
             see
             I
             did
             not
             aggravate
             b●…t
             diminish
             the
             defects
             of
             your
             penance
             ,
             when
             I
             said
             ,
             your
             Confessional
             Interrogatories
             were
             defective
             as
             to
             one
             ;
             for
             I
             might
             have
             said
             they
             were
             defective
             as
             to
             three
             Commandements
             :
             And
             will
             you
             still
             boast
             of
             your
             uncontroled
             and
             uninterrupted
             exercise
             of
             this
             corrupt
             
             Religion
             :
             Do
             you
             think
             that
             
               Gods
               Church
            
             can
             outweigh
             
               Gods
               Word
            
             in
             the
             ballance
             of
             the
             Sanctuary
             ?
             or
             will
             you
             avow
             that
             for
             the
             practice
             of
             Gods
             Church
             ,
             which
             is
             disavowed
             by
             the
             Precept
             of
             Gods
             Word
             ?
             Say
             then
             ,
             you
             believe
             the
             
               Communion
               of
               sinners
            
             ,
             instead
             of
             
               the
               Communion
               of
               Saints
            
             ;
             For
             that
             is
             sin
             which
             is
             directly
             against
             Gods
             Law
             ;
             and
             to
             communicate
             in
             sin
             ,
             belongs
             to
             the
             Communion
             of
             sinners
             ,
             not
             to
             the
             Communion
             of
             Saints
             ;
             Therefore
             pray
             let
             the
             
               Lords
               Psalter
            
             ,
             which
             was
             composed
             by
             the
             Spirit
             of
             God
             ,
             and
             not
             the
             
               Ladies
               Psalter
            
             ,
             which
             was
             impiously
             devised
             by
             the
             phansies
             of
             men
             ,
             be
             accounted
             the
             general
             rule
             and
             square
             of
             Devotions
             for
             Gods
             Church
             ;
             And
             when
             the
             Spirit
             of
             God
             hath
             said
             ,
             
               Rejoyce
               in
               the
               Lord
               O
               ye
               righteous
               ,
               and
               give
               thanks
               for
               a
               rememberance
               of
               his
               holiness
               ,
            
             Psal.
             97.
             12.
             setting
             forth
             ,
             1º
             the
             
               Communion
               of
               Saints
               ,
               O
               ye
               Righteous
            
             ;
             2º
             the
             
               Religion
               of
               Saints
            
             ,
             wherein
             they
             Communicate
             ,
             
               Rejoyce
               in
               the
               Lord
               ,
               and
               give
               thanks
               for
               a
               remembrance
               of
               his
               holiness
            
             ;
             (
             where
             we
             have
             the
             object
             of
             their
             Religion
             ,
             
               the
               Lord
            
             ;
             and
             the
             internal
             act
             thereof
             ,
             Rejoyce
             ;
             and
             the
             external
             act
             thereof
             ,
             
               Give
               thanks
            
             ;
             and
             the
             end
             or
             intention
             of
             both
             ,
             
               for
               a
               remembrance
            
             
             
               of
               his
               h●…liness
               ;
            
             )
             Do
             not
             you
             persw●…de
             the
             world
             ,
             that
             his
             Church
             (
             truly
             so
             called
             )
             hath
             taught
             the
             people
             to
             say
             ,
             
               Rejoyce
               in
               the
               Lady
               O
               ye
               Righteous
               ,
               and
               give
               thanks
               for
               a
               remembrance
               of
               her
               holiness
               ,
            
             for
             that
             were
             to
             say
             ,
             that
             the
             Church
             hath
             both
             corrupted
             the
             Religion
             ,
             and
             forsaken
             the
             Communion
             of
             Saints
             ,
             which
             is
             little
             better
             then
             to
             set
             up
             the
             Devils
             Chappel
             ,
             instead
             of
             
               Gods
               Church
            
             ;
             For
             these
             abominable
             kind
             of
             prayers
             are
             most
             unconscio●…able
             ,
             because
             to
             the
             abuse
             of
             Christian
             Religion
             ;
             and
             most
             uncharitable
             ,
             because
             to
             the
             breach
             of
             Christian
             Communion
             ;
             and
             't
             is
             for
             the
             Devils
             Chappel
             ,
             not
             for
             Gods
             Church
             to
             be
             guilty
             of
             unconscionableness
             and
             of
             uncharitableness
             .
          
           
             13.
             
             Therefore
             let
             the
             men
             ,
             not
             the
             Church
             bear
             the
             blame
             of
             such
             corrupt
             invocations
             ;
             For
             the
             
               Church
               of
               Israel
            
             did
             continue
             and
             fulfill
             Joshua's
             Protestation
             ,
             
               A●…
               for
               me
               and
               my
               house
               ,
               we
               will
               serve
               the
               Lord
               ,
            
             (
             Josh.
             24.
             15.
             
             )
             when
             the
             
               men
               of
               Israel
            
             did
             for
             sake
             it
             ,
             and
             served
             Baal
             ;
             and
             God
             owns
             those
             for
             his
             Church
             which
             had
             served
             him
             alone
             ,
             saying
             ,
             
               I
               have
               reserved
               to
               my self
               seven
               thousand
               men
               who
               have
               not
               bo●…ed
               the
               knee
               to
            
             Baal
             ,
             
               (
               Rom.
            
             11.
             4.
             )
             They
             who
             had
             bowed
             the
             knee
             to
             Baal
             ,
             were
             not
             
               G●…ds
               reserve
            
             ;
             they
             were
             of
             the
             men
             ,
             
             they
             were
             not
             of
             the
             Church
             of
             Israel
             ;
             God
             himself
             accounting
             those
             only
             for
             his
             Church
             ,
             who
             in
             that
             general
             defection
             and
             apostacy
             ,
             had
             reserved
             themselves
             for
             him
             ,
             and
             consequently
             who
             had
             in
             their
             hearts
             
               a
               secret
               detestation
               of
               the
               false
               worship
            
             then
             generally
             followed
             ,
             if
             not
             in
             their
             mouthes
             
               an
               open
               Protestation
               against
               it
            
             ;
             They
             were
             all
             of
             them
             either
             private
             or
             
               publick
               Protestants
            
             ,
             privately
             or
             publickly
             protesting
             against
             that
             Religion
             which
             served
             not
             the
             Lord
             ;
             and
             they
             had
             no
             worse
             a
             Precedent
             then
             I●…shua
             ,
             (
             the
             very
             type
             of
             Christ
             ,
             the
             author
             and
             finisher
             of
             our
             faith
             )
             for
             that
             their
             Protestation
             :
             If
             the
             true
             Religion
             did
             constitute
             Gods
             Church
             then
             ,
             why
             not
             now
             ?
             (
             though
             the
             false
             made
             a
             〈◊〉
             greater
             noise
             and
             shew
             then
             the
             tru●…
             ,
             the
             Prophets
             of
             God
             being
             driven
             into
             caves
             ,
             whiles
             the
             Prophets
             of
             the
             groves
             did
             eat
             at
             Iezabels
             table
             )
             For
             an
             agreement
             in
             falsity
             and
             irreligion
             ,
             though
             never
             so
             great
             ,
             both
             shews
             and
             makes
             rather
             a
             
               conspiracy
               o●…
               sinners
            
             ,
             then
             a
             
               Communion
               of
               Saints
            
             .
             Therefore
             since
             this
             Invocation
             is
             indeed
             〈◊〉
             Religion
             ,
             it
             must
             ●…ds
             be
             〈◊〉
             a●…ributed
             to
             the
             true
             Church
             of
             God
             ,
             for
             ●…hat
             is
             constituted
             and
             established
             by
             the
             true
             
             Religion
             ;
             and
             is
             no
             more
             a
             true
             Church
             from
             its
             falsities
             ,
             then
             the
             Moon
             is
             a
             true
             Moon
             from
             its
             spots
             ,
             or
             a
             man
             is
             a
             true
             man
             from
             his
             Diseases
             :
             And
             the
             Church
             of
             Rome
             is
             not
             a
             true
             Church
             from
             the
             false
             Invocation
             of
             Saints
             ,
             or
             any
             other
             acts
             of
             false
             worship
             ,
             but
             from
             the
             true
             Invocation
             of
             God
             ,
             and
             other
             such
             acts
             of
             true
             worship
             ,
             which
             are
             still
             maintained
             ,
             professed
             and
             practised
             in
             that
             Church
             ;
             And
             we
             Protestants
             justly
             say
             ,
             That
             your
             Religion
             is
             the
             same
             with
             our
             Religion
             ,
             but
             our
             Religion
             is
             not
             the
             same
             with
             your
             susperstition
             :
             As
             far
             as
             as
             you
             pray
             to
             God
             ,
             we
             pray
             with
             you
             ,
             (
             at
             least
             in
             vote
             and
             desire
             )
             As
             far
             as
             you
             pray
             to
             Saints
             ,
             we
             can
             only
             pray
             for
             you
             ,
             we
             dare
             not
             pray
             with
             you
             :
             And
             though
             we
             may
             all
             justly
             be
             destroyed
             for
             our
             manifold
             and
             grievous
             offences
             (
             particularly
             for
             serving
             our selves
             of
             God
             ,
             more
             then
             serving
             him
             ,
             in
             the
             prosecution
             of
             our
             reformation
             )
             yet
             in
             this
             respect
             we
             may
             be
             sure
             God
             will
             never
             want
             a
             Protestant
             Church
             ,
             because
             he
             will
             never
             want
             a
             true
             Church
             :
             If
             all
             the
             world
             should
             turn
             Papists
             ,
             Papists
             themselves
             should
             in
             this
             turn
             Protestants
             ,
             if
             not
             openly
             yet
             secretly
             ,
             Protesting
             against
             the
             
             worship
             which
             is
             against
             the
             Law
             of
             God
             ,
             and
             forsaking
             it
             either
             explicitly
             by
             a
             new
             obedience
             ,
             or
             at
             least
             implicitly
             by
             an
             earnest
             Repentance
             :
             This
             kind
             of
             Protestantism
             hath
             hitherto
             preserved
             a
             true
             Church
             in
             the
             midst
             of
             Poperie
             ,
             and
             will
             preserve
             it
             to
             the
             worlds
             end
             ,
             if
             that
             should
             continue
             so
             long
             :
             For
             he
             that
             is
             able
             out
             of
             stones
             to
             raise
             up
             children
             unto
             Abraham
             ,
             is
             both
             able
             and
             willing
             out
             of
             Papists
             to
             raise
             up
             children
             unto
             himself
             :
             Dutiful
             children
             ,
             such
             as
             will
             obey
             their
             Fathers
             commands
             ,
             and
             therefore
             will
             not
             embrace
             such
             a
             practice
             of
             Religion
             ,
             as
             breaks
             no
             less
             then
             three
             of
             the
             chiefest
             of
             his
             Commandements
             ;
             or
             will
             repent
             that
             they
             have
             embraced
             it
             .
          
           
             14.
             
             Therefore
             we
             dare
             not
             say
             with
             your
             
               Trent
               Catechist
            
             ,
             That
             the
             Catholick
             Church
             alwaies
             invocated
             Saints
             ,
             and
             worshipped
             their
             Reliques
             ;
             Invocationem
             Sanctorum
             sanctorumque
             cinerum
             cultum
             ,
             quem
             semper
             Catholica
             Ecclesia
             adhibuit
             ,
             huic
             legi
             non
             repugnare
             ,
             cap.
             3.
             )
             because
             we
             cannot
             but
             say
             that
             such
             Invocation
             is
             repugnant
             not
             only
             to
             the
             first
             and
             second
             (
             which
             are
             there
             joyned
             in
             one
             )
             but
             also
             to
             the
             third
             Commandement
             ;
             
             and
             we
             think
             it
             very
             unjust
             ,
             that
             a
             few
             Italian
             Bishops
             and
             Priests
             should
             endeavour
             to
             lay
             those
             sins
             upon
             the
             Catholick
             Church
             ,
             which
             they
             ought
             to
             lay
             to
             and
             upon
             their
             own
             consciences
             ,
             because
             they
             have
             not
             only
             suffered
             ,
             but
             also
             maintained
             them
             in
             their
             own
             Churches
             :
             For
             it
             is
             not
             crying
             out
             ,
             
               Templum
               Domini
               ,
               Templum
               Domini
            
             ;
             the
             Temple
             of
             the
             Lord
             ,
             the
             Temple
             of
             the
             Lord
             ,
             that
             can
             acquit
             us
             from
             any
             act
             of
             sin
             against
             the
             Lord
             ;
             'T
             is
             not
             the
             noise
             of
             Gods
             Church
             in
             our
             ears
             ,
             can
             expell
             the
             knowledge
             or
             fear
             of
             Gods
             Commandements
             out
             of
             our
             hearts
             :
             God
             hath
             entrusted
             his
             Church
             with
             the
             Keeping
             ,
             not
             with
             the
             Making
             of
             Religion
             ;
             she
             is
             the
             
               Guide
               to
            
             it
             ,
             and
             in
             it
             ,
             not
             the
             
               Author
               of
            
             it
             ;
             That
             Power
             and
             Trust
             he
             communicated
             only
             to
             his
             Son
             and
             to
             his
             Holy
             Spirit
             ,
             because
             indeed
             it
             was
             incommunicable
             to
             any
             other
             :
             For
             who
             can
             know
             the
             mind
             of
             God
             but
             God
             ,
             who
             can
             declare
             the
             council
             of
             his
             heart
             ,
             ●…ut
             only
             he
             that
             came
             out
             of
             his
             b●…m
             ?
             Shall
             not
             God
             have
             that
             privile●…e
             over
             his
             servants
             ,
             which
             men
             have
             ov●…r
             theirs
             ,
             to
             prescribe
             the
             way
             and
             〈◊〉
             of
             his
             own
             service
             ?
             or
             ●…all
             we
             al●…ow
             that
             disorder
             
             in
             Gods
             Family
             ,
             which
             we
             will
             not
             admit
             into
             our
             own
             ?
             There
             was
             no
             King
             in
             Israel
             when
             every
             man
             did
             that
             which
             was
             right
             in
             his
             own
             eyes
             ,
             
               (
               Jud.
            
             17.
             6.
             )
             If
             the
             Church
             may
             do
             what
             she
             pleaseth
             in
             matters
             of
             Religion
             ,
             't
             is
             either
             because
             there
             is
             no
             King
             in
             Gods
             Israel
             ;
             or
             because
             Truth
             and
             Righteousness
             are
             not
             the
             establishment
             of
             his
             Kingdom
             :
             For
             Truth
             and
             Righteousness
             come
             not
             from
             man
             but
             from
             God
             ;
             and
             therefore
             none
             can
             be
             the
             author
             of
             Religion
             ,
             but
             only
             God
             ,
             since
             that
             is
             nothing
             else
             but
             Truth
             and
             Righteousness
             ;
             Truth
             in
             Articles
             of
             Faith
             ,
             Righteousness
             in
             duties
             of
             life
             .
             Truth
             in
             what
             we
             are
             bound
             to
             believe
             ,
             Righteousness
             in
             what
             we
             are
             bound
             to
             practise
             :
             Therefore
             't
             is
             vain
             to
             set
             up
             the
             Church
             which
             is
             only
             the
             Judge
             ,
             against
             the
             Law
             which
             is
             the
             Rule
             of
             Righteousness
             :
             For
             we
             can
             go
             to
             the
             Church
             only
             for
             the
             Practice
             ,
             but
             we
             〈◊〉
             go
             to
             the
             Law
             for
             the
             Purity
             of
             Religion
             .
          
           
             The
             question
             is
             here
             concerning
             the
             Purity
             of
             Religion
             ,
             〈◊〉
             〈◊〉
             of
             Saints
             be
             not
             〈◊〉
             〈◊〉
             Law
             of
             God
             ?
             but
             the
             〈◊〉
             is
             made
             only
             concerning
             the
             Practice
             〈◊〉
             Religion
             ;
             for
             they
             tell
             us
             
             it
             was
             alwayes
             used
             in
             the
             Catholick
             Church
             !
             We
             look
             upon
             this
             answer
             as
             faulty
             for
             its
             impertinency
             ,
             because
             the
             question
             is
             
               matter
               of
               Right
            
             ,
             but
             the
             answer
             is
             
               matter
               of
               Fact
            
             ;
             and
             much
             more
             faulty
             for
             its
             Calumny
             ,
             because
             the
             Romanists
             thereby
             so
             labour
             to
             excuse
             their
             own
             ,
             as
             to
             accuse
             the
             Catholick
             Church
             :
             For
             't
             is
             plain
             that
             Christ
             and
             his
             Apostles
             never
             used
             it
             ;
             and
             we
             must
             look
             upon
             him
             as
             the
             Head
             ,
             upon
             them
             as
             the
             chief
             members
             of
             the
             Catholick
             Church
             ;
             since
             we
             can
             have
             no
             Catholick
             Church
             without
             them
             ,
             that
             is
             ,
             which
             doth
             not
             persist
             in
             their
             doctrine
             ,
             nor
             continue
             in
             their
             Communion
             :
             And
             't
             is
             as
             plain
             that
             no
             particular
             Church
             since
             them
             can
             justify
             the
             using
             it
             ;
             and
             consequently
             t
             is
             unjust
             as
             well
             as
             untrue
             ,
             to
             ascribe
             the
             use
             of
             it
             to
             the
             Catholick
             Church
             ,
             although
             it
             hath
             of
             late
             years
             been
             used
             in
             some
             particular
             Churches
             :
             For
             even
             Nicephorus
             himself
             saith
             expresly
             
               (
               Hest.
               Eccl.
               lib.
            
             15.
             cap.
             28.
             
               ad
               finem
            
             )
             That
             
               Petrus
               Crapheus
            
             (
             who
             lived
             neer
             500
             years
             after
             Christ
             )
             was
             the
             first
             that
             brought
             the
             Invocation
             of
             the
             blessed
             Virgin
             into
             the
             prayers
             of
             the
             Church
             ;
             and
             doubtless
             she
             was
             invocated
             before
             the
             other
             Saints
             ,
             who
             is
             now
             
             (
             and
             hath
             been
             for
             some
             ages
             )
             so
             much
             invocated
             above
             them
             :
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             Ut
             in
             precatione
             omni
             Dei
             genitrix
             nominaretur
             ,
             &
             divinum
             ejus
             nomen
             invocaretur
             :
             ]
             That
             this
             Invocation
             was
             not
             till
             then
             in
             any
             Church
             ,
             is
             a
             clear
             proof
             it
             was
             not
             of
             the
             Apostolick
             ,
             and
             therefore
             though
             it
             hath
             been
             since
             in
             some
             Churches
             ,
             cannot
             be
             a
             proof
             that
             it
             is
             of
             the
             Catholick
             Church
             .
             For
             the
             Apostolick
             &
             the
             Catholick
             are
             not
             two
             Churches
             :
             But
             let
             us
             suppose
             (
             which
             we
             may
             not
             grant
             )
             that
             the
             Catholick
             Church
             ,
             as
             far
             as
             't
             is
             visible
             ,
             hath
             of
             late
             years
             used
             it
             ,
             yet
             that
             is
             not
             a
             sufficient
             ground
             for
             us
             still
             to
             continue
             the
             use
             of
             it
             ;
             For
             we
             are
             to
             serve
             God
             ,
             not
             out
             of
             Custome
             ,
             but
             out
             of
             Conscience
             ;
             and
             therefore
             in
             vain
             do
             any
             pretend
             Custome
             in
             Gods
             service
             against
             Conscience
             ;
             in
             vain
             do
             any
             alledge
             the
             
               Churches
               usage
            
             ,
             which
             calls
             for
             Custome
             ,
             against
             
               Gods
               Law
            
             which
             calls
             for
             Conscience
             :
             
               If
               an
               Angel
               from
               Heaven
               preach
               any
               other
               Gospel
               then
               what
               ye
               have
               received
               ,
               let
               him
               be
               accursed
               ,
            
             saith
             St.
             Paul
             ,
             Gal.
             1.
             8.
             
             The
             same
             reason
             is
             for
             the
             Law
             received
             in
             the
             Old
             ,
             as
             for
             the
             Gospel
             received
             in
             the
             New
             Testament
             ;
             
             Gods
             truth
             and
             righteousness
             are
             above
             the
             Church
             Triumphant
             in
             heaven
             ,
             much
             more
             above
             the
             Church
             militant
             on
             Earth
             ;
             not
             that
             either
             Church
             hath
             opposed
             ,
             or
             will
             oppose
             them
             ,
             (
             for
             
               the
               Church
               of
               the
               living
               God
               is
               the
               pillar
               and
               ground
               of
               the
               Truth
               .
            
             1
             Tim.
             3.
             15.
             
             )
             but
             that
             they
             are
             above
             the
             Churches
             opposition
             ;
             For
             no
             creature
             can
             be
             to
             it
             ●…eli
             the
             rule
             of
             working
             ,
             no
             more
             then
             the
             cause
             of
             being
             ;
             and
             therefore
             its
             work
             of
             righteousness
             cannot
             depend
             upon
             
               its
               own
            
             ,
             but
             upon
             
               its
               makers
            
             will
             ;
             And
             Religion
             being
             the
             principal
             work
             of
             Righteousness
             ,
             cannot
             depend
             upon
             the
             
               will
               of
               the
               Church
            
             ,
             but
             upon
             
               the
               will
               of
               God
            
             ;
             This
             sublime
             truth
             is
             admirably
             delivered
             by
             the
             master
             of
             subtilties
             ,
             and
             sublimites
             
               (
               Scotus
               in
            
             1.
             
               lib.
               sent
               .
               dist
            
             .
             44.
             )
             in
             these
             words
             ,
             In
             omni
             liberè
             agente
             ,
             quod
             potest
             agere
             secundum
             ,
             praeter
             ,
             vel
             contra
             dictamen
             legis
             rectae
             ,
             est
             distinguere
             potentiam
             ordinatam
             &
             absolutam
             ;
             Ordinata
             quidem
             ,
             conformiter
             agendo
             legi
             rectae
             ;
             absoluta
             verò
             ,
             agendo
             praeter
             illam
             legem
             ,
             vel
             contra
             eam
             ;
             sic
             dicunt
             Juristae
             ,
             aliquis
             potest
             facere
             de
             facto
             ,
             hoc
             est
             de
             poten
             tiâ
             suàtabsolutâ
             ;
             vel
             de
             jure
             ,
             hoc
             est
             de
             potenia
             ordinatâ
             secundum
             jura
             :
             
             Quando
             autem
             lex
             ista
             secundum
             quam
             recte
             agendum
             est
             ,
             non
             est
             in
             potestate
             agentis
             ,
             tunc
             agendo
             secundum
             potentiam
             absolutam
             ,
             inordina●…è
             agit
             &
             non
             rectè
             ;
             Q●…ùm
             enim
             subsit
             tali
             legi
             ,
             tenetur
             agere
             〈◊〉
             legem
             :
             sed
             quando
             in
             pote●…ate
             age●…s
             est
             lex
             &
             rectitudo
             legis
             ,
             po●…est
             tale
             agens
             ordinatè
             &
             rectè
             agere
             aliter
             quàm
             lex
             illa
             dictat
             ,
             quia
             non
             subest
             illi
             legi
             ,
             &
             sic
             ejus
             po●…entia
             absoluta
             non
             est
             inordinata
             :
             In
             every
             free
             agent
             which
             can
             act
             
               according
               ,
               besides
            
             ,
             or
             against
             the
             dictate
             of
             law
             and
             righteousness
             we
             must
             distinguish
             betwixt
             his
             orderly
             and
             his
             absolute
             power
             ;
             his
             orderly
             power
             is
             shewed
             in
             acting
             conformably
             to
             the
             Law
             ;
             his
             absolute
             power
             inacting
             either
             besides
             it
             or
             against
             it
             :
             so
             the
             Civilians
             tell
             us
             ,
             a
             man
             may
             do
             a
             thing
             
               as
               a
               matter
               of
               fact
            
             ,
             that
             is
             by
             his
             absolute
             power
             ,
             (
             according
             to
             his
             will
             )
             or
             
               as
               a
               matter
               of
               right
            
             ,
             that
             is
             by
             his
             orderly
             power
             ,
             (
             according
             to
             the
             Laws
             :
             )
             when
             the
             Law
             ,
             according
             to
             which
             a
             man
             is
             to
             act
             righteously
             ,
             is
             not
             in
             the
             power
             of
             the
             Agent
             ,
             then
             by
             acting
             according
             to
             his
             absolute
             power
             he
             acts
             disorderly
             and
             not
             righteously
             ;
             for
             being
             subject
             to
             a
             Law
             ,
             he
             is
             bound
             to
             act
             according
             to
             that
             Law
             :
             But
             when
             
             the
             Law
             and
             the
             Righteousness
             of
             the
             Law
             is
             in
             the
             power
             of
             the
             Agent
             ,
             such
             an
             Agent
             may
             act
             orderly
             and
             righteously
             ,
             and
             yet
             act
             otherwise
             then
             according
             to
             the
             dictate
             of
             that
             Law
             ,
             because
             he
             is
             not
             subject
             to
             that
             Law
             ,
             and
             so
             his
             absolute
             power
             is
             not
             disorderly
             .
             To
             apply
             this
             to
             our
             present
             case
             ;
             The
             Church
             is
             this
             free
             Agent
             in
             the
             exercise
             of
             Religion
             ,
             and
             having
             a
             Law
             given
             her
             to
             act
             by
             ,
             she
             may
             not
             act
             therein
             by
             an
             absolute
             power
             ,
             either
             besides
             or
             against
             that
             Law
             given
             her
             ;
             but
             by
             an
             orderly
             power
             ,
             
               according
               to
               it
            
             ;
             For
             being
             subject
             to
             the
             Law
             of
             Religion
             ,
             she
             is
             bound
             in
             the
             exercise
             of
             Religion
             ,
             to
             act
             according
             to
             that
             Law
             :
             For
             there
             only
             the
             Agent
             may
             act
             orderly
             and
             righteously
             ,
             not
             according
             to
             the
             dictate
             of
             Law
             ,
             where
             the
             Law
             and
             the
             righteousness
             of
             the
             Law
             is
             in
             his
             own
             power
             .
             So
             that
             either
             we
             must
             say
             ,
             That
             the
             Law
             and
             the
             righteousness
             of
             Religion
             is
             under
             the
             Power
             and
             Authority
             of
             the
             Church
             ,
             or
             we
             must
             confine
             the
             Church
             in
             the
             exercise
             of
             Religion
             ,
             to
             act
             according
             to
             the
             Law
             of
             God
             :
             And
             therefore
             though
             your
             wit
             ,
             learning
             and
             numbers
             may
             invite
             you
             to
             that
             unsufferable
             insolency
             of
             seeking
             to
             domineer
             
             over
             other
             mens
             reasons
             ,
             yet
             pray
             let
             your
             own
             hearts
             and
             consciences
             deter
             you
             from
             that
             unpardonable
             impiety
             of
             seeking
             to
             domineer
             over
             Gods
             Commandements
             :
             For
             what
             his
             Law
             hath
             made
             sin
             ,
             your
             practice
             cannot
             make
             righteousness
             ;
             what
             he
             hath
             made
             irreligion
             ,
             you
             cannot
             make
             Religion
             ,
             though
             you
             were
             ,
             as
             you
             say
             you
             are
             ,
             (
             but
             shew
             you
             are
             not
             )
             his
             Catholick
             Church
             ;
             For
             the
             Church
             is
             to
             depend
             upon
             God
             ,
             much
             more
             then
             the
             People
             are
             to
             depend
             upon
             the
             Church
             ,
             not
             only
             for
             the
             substance
             ,
             but
             also
             for
             the
             exercise
             of
             Religion
             ;
             Gods
             commands
             must
             be
             obyed
             for
             the
             substance
             of
             Religion
             according
             to
             the
             three
             first
             Commandements
             ,
             for
             the
             order
             and
             exercise
             of
             Religion
             according
             to
             the
             fourth
             ;
             Invocations
             ,
             Adorations
             ,
             Confessions
             ,
             Consecrations
             ,
             all
             must
             be
             for
             the
             honour
             of
             God
             (
             for
             he
             only
             is
             named
             in
             the
             Commandements
             that
             require
             them
             )
             that
             the
             Church
             may
             not
             make
             a
             Schism
             from
             God
             in
             the
             substance
             and
             in
             the
             exercise
             of
             Religion
             :
             And
             then
             we
             must
             all
             with
             one
             heart
             and
             mouth
             unanimously
             and
             magnanimously
             joyn
             together
             in
             the
             defence
             and
             obedience
             of
             such
             Invocations
             ,
             Adorations
             ,
             Confessions
             
             and
             Consecrations
             ;
             That
             the
             people
             may
             not
             make
             a
             Schism
             from
             the
             Church
             in
             the
             outward
             Profession
             and
             Practice
             of
             Religion
             :
             The
             Laws
             of
             the
             first
             Table
             are
             not
             only
             in
             the
             order
             of
             place
             or
             situation
             ,
             but
             also
             in
             the
             very
             order
             of
             nature
             and
             of
             Justice
             ,
             before
             the
             Laws
             of
             the
             second
             Table
             .
          
           
             God
             must
             first
             
               have
               his
               right
            
             ,
             before
             the
             Church
             can
             lay
             claim
             to
             hers
             ;
             As
             in
             the
             Creed
             ,
             we
             are
             first
             taught
             to
             believe
             in
             God
             ,
             and
             after
             that
             to
             believe
             the
             holy
             Catholick
             Church
             ;
             so
             in
             the
             Decalogue
             it
             is
             first
             said
             ,
             
               Thou
               shalt
               fear
               the
               Lord
               thy
               God
               ,
               and
               him
               only
               shalt
               thou
               serve
            
             ;
             and
             after
             that
             ,
             
               Honour
               thy
               Father
               and
               thy
               Mother
            
             ;
             This
             Protestation
             was
             under
             Moses
             his
             hand
             ,
             before
             it
             was
             in
             the
             Apostles
             
               mouthes
               ,
               We
               ought
               to
               obey
               God
               rather
               then
               man
               ,
            
             Acts
             5.
             29.
             
             And
             this
             Protestation
             alone
             will
             justifie
             all
             Protestants
             to
             the
             worlds
             end
             that
             shall
             depart
             from
             your
             Church
             in
             those
             points
             of
             Religion
             wherein
             you
             have
             plainly
             and
             palpably
             departed
             from
             the
             Law
             of
             God
             ;
             For
             God
             first
             requires
             Verity
             i●…
             the
             Religion
             ,
             before
             he
             requires
             Unity
             in
             the
             Communion
             of
             his
             Church
             ;
             and
             after
             these
             ,
             and
             for
             these
             ,
             he
             requireth
             obedience
             to
             
             her
             Authority
             :
             She
             is
             first
             holy
             by
             her
             Verity
             ,
             then
             Catholick
             by
             her
             Unity
             ;
             That
             Church
             that
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             sub
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             our
             mother
             in
             the
             Lord
             ,
             by
             her
             Authority
             :
             This
             we
             believe
             ,
             in
             believing
             the
             holy
             Catholick
             Church
             :
             And
             according
             to
             the
             method
             of
             our
             faith
             ,
             must
             be
             the
             method
             of
             our
             obedience
             ;
             First
             obeying
             the
             Churches
             Verity
             ,
             then
             her
             Unity
             ,
             then
             her
             Authority
             .
          
           
             For
             God
             founded
             the
             Religion
             ,
             before
             he
             founded
             the
             Communion
             ,
             as
             he
             founded
             the
             Communion
             ,
             before
             he
             founded
             the
             Authority
             of
             his
             Church
             ;
             at
             least
             according
             to
             the
             Priority
             of
             nature
             ,
             though
             not
             of
             time
             ;
             For
             he
             founded
             the
             Religion
             of
             his
             Church
             in
             the
             three
             first
             Commandements
             ,
             The
             Communion
             of
             his
             Church
             in
             the
             fourth
             ,
             and
             the
             Authority
             of
             his
             Church
             in
             the
             fifth
             Commandement
             :
             So
             that
             Gods
             Church
             hath
             in
             truth
             a
             threefold
             foundation
             ;
             one
             in
             respect
             of
             her
             Religion
             ,
             another
             in
             respect
             of
             her
             Communion
             ,
             a
             third
             in
             respect
             of
             her
             Authority
             :
             The
             first
             concerneth
             the
             Being
             ,
             the
             second
             the
             well-Being
             ,
             the
             third
             the
             
               splendid
               Being
            
             of
             the
             Church
             .
             In
             regard
             of
             the
             first
             ,
             The
             Church
             is
             the
             pillar
             and
             ground
             of
             True
             worship
             ,
             in
             
             regard
             of
             the
             second
             ,
             she
             is
             the
             Pillar
             and
             ground
             of
             solemn
             or
             of
             publick
             worship
             ;
             in
             regard
             of
             the
             third
             she
             is
             the
             Pillar
             and
             ground
             of
             orderly
             or
             uniform
             worship
             ;
             First
             we
             have
             Truth
             in
             the
             service
             of
             God
             from
             her
             Religion
             ;
             Then
             solemnity
             from
             her
             Communion
             ;
             Then
             Uniformity
             from
             her
             Command
             .
             These
             are
             the
             inestimable
             blessings
             God
             hath
             conveyed
             unto
             this
             wicked
             world
             by
             his
             Catholick
             Church
             ,
             and
             by
             every
             particular
             member
             thereof
             ,
             if
             we
             consider
             the
             goodness
             of
             God
             in
             offering
             these
             blessings
             ,
             rather
             then
             the
             wickedness
             of
             men
             in
             rejecting
             his
             offers
             ,
             or
             in
             abusing
             his
             goodness
             ;
             For
             by
             Gods
             holy
             appointment
             and
             institution
             ,
             his
             Church
             in
             every
             Nation
             is
             intrinsically
             Catholick
             from
             her
             Religion
             ,
             extrinsecally
             Catholick
             from
             her
             Communion
             ,
             and
             potentially
             Catholick
             from
             her
             Authority
             ;
             and
             't
             is
             only
             by
             mens
             perversness
             and
             undutifulness
             That
             she
             loseth
             her
             Potential
             ,
             whiles
             she
             retaineth
             her
             intrinsecal
             and
             extrins●…cal
             Catholicism
             :
             For
             having
             her
             Religion
             according
             to
             the
             three
             first
             ,
             and
             having
             her
             Communion
             according
             to
             the
             fourth
             ,
             she
             ought
             also
             to
             have
             her
             Authority
             according
             to
             the
             fift
             Commandement
             ;
             
             But
             if
             she
             forsake
             her
             Religion
             ,
             or
             corrupt
             her
             Communion
             ,
             she
             cannot
             justly
             claim
             her
             authority
             ,
             if
             it
             be
             denied
             ;
             and
             doth
             unjustly
             use
             it
             ,
             if
             it
             be
             granted
             ,
             for
             she
             useth
             it
             against
             the
             honour
             and
             glory
             of
             Gods
             and
             for
             the
             distraction
             and
             the
             destruction
             of
             men
             ;
             whereas
             St.
             Paul
             saith
             expresly
             concerning
             his
             own
             ,
             and
             the
             Authority
             of
             all
             the
             other
             Apostles
             ,
             (
             for
             he
             saith
             our
             authority
             ,
             which
             the
             Lord
             hath
             given
             us
             )
             that
             it
             was
             only
             for
             edification
             ,
             not
             for
             destruction
             ,
             2
             Cor.
             10.
             8.
             and
             having
             said
             this
             for
             the
             Apostles
             themselves
             ,
             He
             hath
             much
             more
             said
             it
             for
             their
             successors
             :
             Let
             it
             be
             granted
             ,
             which
             cannot
             reasonably
             be
             denied
             ,
             That
             every
             Christian
             Priest-hood
             or
             Ministry
             is
             the
             grand
             Apostle
             of
             that
             Nation
             wherein
             is
             an
             Apostolical
             Church
             .
             I
             hope
             you
             will
             say
             the
             Apostle
             ought
             to
             be
             true
             to
             his
             God
             ,
             no
             less
             then
             the
             People
             ought
             to
             be
             true
             to
             their
             Apostle
             :
             I
             will
             instance
             in
             St.
             Paul
             ,
             (
             who
             was
             not
             a
             whit
             behind
             the
             chiefest
             Apostles
             ,
             2
             Cor.
             11.
             5.
             though
             you
             now
             attribute
             all
             to
             Saint
             Peter
             )
             we
             read
             that
             
               certain
               of
               the
               Jews
               banded
               together
               and
               bound
               themselves
               under
               a
               curse
               ,
               saying
               ,
               That
               they
               would
               neither
               eat
               nor
               drink
               ,
               till
               they
               had
               killed
            
             Paul
             ,
             Act.
             23.
             12.
             
             This
             banding
             against
             an
             Apostle
             
             was
             fighting
             against
             God
             ,
             in
             the
             judgement
             of
             a
             Jew
             ,
             
               (
               Act.
            
             15.
             39.
             
             )
             how
             much
             more
             should
             it
             be
             in
             the
             judgement
             of
             Christians
             ?
             For
             we
             cannot
             but
             look
             upon
             St.
             Paul
             in
             this
             case
             ,
             as
             upon
             God●…
             Trustee
             both
             for
             the
             Christian
             Religion
             ,
             and
             for
             the
             Christian
             Communion
             ,
             an●…
             accordingly
             invested
             with
             authority
             fro●…
             God
             for
             the
             discharge
             of
             that
             Trust
             :
             an
             doubt
             not
             but
             He
             looked
             upon
             himself
             a●…
             one
             that
             ought
             to
             be
             more
             zealous
             fo●…
             Christs
             Religion
             ,
             and
             for
             Christs
             Communion
             ,
             than
             for
             his
             own
             Authority
             And
             so
             doubtless
             ought
             the
             Priest-hood●…
             all
             Churches
             after
             him
             ;
             and
             why
             not
             all
             in
             your
             Church
             ?
             For
             the
             Churches
             fou●…dation
             or
             being
             is
             much
             more
             excelle●…
             and
             glorious
             in
             regard
             of
             her
             Religio●…
             and
             of
             her
             Communion
             ,
             then
             in
             regard●…
             her
             Authority
             .
          
           
             15.
             
             
               This
               I
               fear
               comes
               neerer
               your
               〈◊〉
               then
               I
               am
               willing
               to
               urge
               it
               ;
               sure
               I
               am
               comes
               very
               neer
               my
               position
               ,
            
             That
             formali●…
             vocation
             of
             Saints
             ,
             such
             as
             is
             now
             co●…monly
             used
             in
             your
             Devotions
             ,
             being
             p●…vately
             used
             ,
             is
             against
             the
             three
             first
             Co●…mandements
             which
             concern
             the
             Religio●…
             and
             being
             publickly
             used
             ,
             is
             against
             〈◊〉
             fourth
             Commandement
             ,
             which
             conce●…
             the
             Communion
             of
             Gods
             Church
             ;
             a●…
             
             therefore
             
               in
               vain
            
             do
             you
             pretend
             ,
             
               in
               sin
            
             do
             you
             imploy
             the
             Authority
             of
             your
             Church
             to
             uphold
             either
             the
             private
             or
             the
             publicke
             use
             of
             it
             ;
             And
             this
             difference
             I
             cannot
             but
             observe
             betwixt
             your
             Trent
             Catechist
             ,
             and
             your
             Rome
             dogmatist
             .
             The
             one
             goes
             to
             prove
             that
             Invocation
             of
             Saints
             is
             not
             against
             the
             Commandement
             ,
             because
             it
             is
             according
             to
             the
             use
             of
             the
             Church
             .
             The
             other
             goes
             to
             prove
             that
             t
             is
             not
             according
             to
             the
             use
             of
             the
             Church
             ,
             because
             it
             is
             against
             the
             Commandement
             ;
             For
             so
             Bellarmine
             proves
             that
             the
             Saints
             are
             not
             to
             be
             invocated
             as
             the
             Authors
             of
             any
             blessing
             appertaining
             either
             to
             grace
             or
             glory
             ,
             but
             only
             as
             the
             impetrators
             or
             procurers
             of
             it
             ;
             and
             his
             two
             proofs
             are
             ,
             one
             from
             the
             Command
             of
             the
             Holy
             Scriptures
             ;
             probatur
             primo
             ex
             Scriptura
             ;
             The
             other
             from
             the
             Custome
             of
             the
             Church
             ;
             Secundo
             probatur
             ex
             usu
             Ecclesiae
             ;
             
               Bell.
               l.
            
             1.
             
               de
               Sanct.
               beat
               .
               cap.
            
             17.
             though
             to
             make
             good
             his
             second
             proof
             .
             He
             maintains
             this
             Unlogical
             and
             Untheological
             position
             ,
             
               That
               t
               is
               no
               matter
               for
               the
               words
               ,
               so
               as
               it
               be
               the
               sense
               of
               our
               Prayers
               :
            
             which
             is
             Unlogical
             ,
             because
             it
             is
             against
             the
             very
             nature
             and
             institution
             of
             speech
             ;
             and
             Untheological
             because
             it
             is
             against
             that
             
             very
             Commandement
             which
             ordereth
             our
             Speech
             in
             our
             Prayers
             ,
             and
             therefore
             ordereth
             our
             Prayers
             only
             as
             they
             are
             Vocal
             ,
             and
             may
             be
             spoken
             ,
             not
             as
             they
             are
             Mental
             ,
             and
             may
             be
             thought
             ;
             and
             that
             is
             the
             third
             Commandement
             ;
             whereby
             God
             hath
             set
             a
             watch
             only
             before
             the
             doores
             of
             our
             Lips
             ,
             &
             not
             of
             our
             Hearts
             .
             He
             had
             ordered
             our
             Hearts
             in
             the
             first
             Commandement
             ,
             and
             ordereth
             our
             mouths
             only
             in
             the
             third
             ,
             when
             he
             saith
             ,
             
               Thou
               shalt
               not
               take
               the
               Name
               of
               thy
               Lord
               thy
               God
               in
               vain
               :
            
             And
             in
             this
             respect
             the
             Psalmist
             prayeth
             .
             
               Accept
               I
               beseech
               thee
               the
               free-wil
               offering
               〈◊〉
               my
               mouth
               O
               Lord
               ,
            
             Psal.
             119.
             10.
             
             Here
             is
             then
             very
             much
             (
             in
             the
             Judgement
             of
             your
             own
             Cardinal
             )
             though
             you
             say
             
               Here
               is
               nothing
               against
               Praying
               to
               Saint●…
               and
               Angels
               confirmed
               in
               grace
               and
               glory
               .
            
             For
             (
             to
             let
             pass
             that
             their
             bless
             in
             Heaven
             
               doth
               not
               make
               them
               God
            
             for
             Neighbour
             )
             we
             may
             not
             pray
             to
             them
             for
             any
             blessing
             that
             tends
             either
             to
             Grace
             or
             Glory
             ;
             and
             all
             good
             Prayers
             are
             for
             blessings
             that
             do
             tend
             to
             one
             of
             these
             :
             And
             t
             is
             a
             poor
             shift
             to
             talk
             of
             sense
             ,
             not
             o●…
             words
             ,
             when
             the
             question
             is
             only
             o●…
             words
             ;
             and
             to
             say
             you
             mean
             the
             Saint●…
             but
             as
             Procurers
             ,
             when
             you
             speak
             to
             then
             
             as
             Authors
             of
             the
             blessings
             you
             pray
             for
             :
             For
             He
             that
             hath
             bid
             his
             Church
             daily
             to
             pray
             
               And
               lead
               us
               not
               into
               temptation
               ,
            
             hath
             above
             all
             forbid
             his
             Church
             daily
             to
             lead
             his
             people
             (
             committed
             to
             her
             charge
             )
             into
             Temptation
             ,
             by
             their
             very
             Prayers
             :
             Therefore
             in
             vain
             did
             some
             of
             your
             Zelots
             seek
             to
             corrupt
             the
             Hebrew
             Text
             in
             Montanus
             his
             interlineary
             Bible
             of
             1572.
             putting
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             instead
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             though
             by
             Gods
             special
             providence
             the
             Press
             strangly
             miscarried
             ,
             for
             it
             is
             printed
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             all
             that
             edition
             ,
             which
             word
             is
             a
             meer
             Tragelaphus
             in
             the
             Hebrew
             ;
             That
             since
             you
             were
             not
             contented
             with
             
               Gods
               Text
            
             ,
             you
             should
             be
             ashamed
             of
             
               your
               own
               ;
            
             )
             And
             this
             discovery
             we
             owe
             to
             your
             own
             
               L.
               B●…ogensis
            
             in
             his
             notations
             upon
             Genesis
             ,
             where
             he
             saith
             ,
             
               Gu.
               Fabritius
            
             Pici
             Mirandulani
             Principis
             autoritate
             nixus
             in
             Hebraicis
             illis
             Bibliis
             Regio
             operi
             adjunctis
             ,
             quibus
             Latina
             interpretatio
             inter
             contextus
             lineas
             inserta
             est
             ,
             excudi
             curavit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             quanquam
             errore
             positum
             sit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             )
             I
             say
             in
             vain
             did
             some
             of
             your
             Zelots
             seek
             to
             corrupt
             the
             Hebrew
             Text
             ,
             putting
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             instead
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Gen.
             3.
             15.
             
             Ipsa
             for
             Ipse
             ,
             to
             make
             good
             your
             Vulgar
             Translation
             ,
             
               Ipsa
               conteret
               caput
               Tuum
            
             ;
             For
             if
             it
             had
             been
             said
             
             See
             shall
             bruise
             thy
             head
             ,
             yet
             you
             had
             not
             found
             a
             sufficient
             warrant
             to
             Invocate
             the
             blessed
             Virgin
             ,
             because
             you
             cannot
             possibly
             bring
             Her
             into
             the
             first
             Table
             of
             the
             Decalogue
             ,
             to
             make
             Her
             a
             God
             or
             the
             Object
             of
             Religion
             ,
             
               Let
               my
               Prayer
               be
               set
               forth
               in
               thy
               sight
               as
               the
               Incense
               ,
            
             saith
             the
             Prophet
             ,
             Psal.
             141.
             2.
             
             Prayer
             is
             the
             Incense
             of
             the
             Soul
             ,
             and
             must
             be
             set
             forth
             only
             in
             his
             sight
             who
             seeth
             the
             secret
             recesses
             and
             sighs
             of
             the
             heart
             ;
             
               When
               the
               Jews
               went
               to
               burn
               incense
               and
               to
               serve
               other
               Gods
               whom
               they
               knew
               not
               ,
            
             (
             where
             Note
             ,
             Burning
             incense
             is
             put
             for
             serving
             of
             God
             )
             the
             Lord
             said
             to
             them
             ,
             
               O
               do
               not
               this
               abominable
               thing
               which
               I
               hate
               ,
            
             Jer.
             44.
             3
             ,
             4.
             
             And
             doth
             he
             not
             still
             say
             the
             same
             to
             Christians
             !
             is
             it
             less
             hateful
             now
             ,
             then
             it
             was
             then
             for
             any
             man
             
               to
               perform
               v●…ws
            
             or
             
               to
               burn
               incense
               to
               the
               Queen
               of
               Heaven
               !
            
             may
             not
             God
             as
             justly
             swear
             against
             us
             if
             we
             do
             so
             ,
             as
             he
             did
             against
             them
             ,
             That
             his
             
               Name
               shall
               be
               no
               more
               named
               in
               our
               mouths
               ?
            
             v.
             26.
             
             Are
             not
             all
             but
             himself
             as
             well
             to
             us
             as
             to
             them
             
               Gods
               whom
               we
               know
               not
            
             ?
             Is
             not
             this
             
               intruding
               into
               those
               things
               which
               we
               have
               not
               seen
               ?
            
             Col.
             2.
             18.
             
             Surely
             none
             but
             God
             alone
             is
             to
             be
             known
             or
             seen
             throughout
             the
             whole
             Bible
             ,
             in
             all
             the
             
             precepts
             and
             precedents
             of
             Religious
             worship
             :
             Therefore
             Invocation
             being
             an
             elicite
             and
             proper
             act
             of
             Religion
             ,
             cannot
             be
             applied
             to
             any
             that
             is
             not
             the
             proper
             object
             of
             Religion
             ;
             The
             Jews
             might
             as
             well
             have
             offered
             their
             corporal
             Sacrifice
             to
             Abraham
             ,
             as
             the
             Christians
             can
             offer
             this
             spiritual
             Sacrifice
             to
             St.
             Peter
             ;
             For
             to
             Him
             they
             do
             really
             offer
             it
             ,
             who
             do
             say
             Sancte
             Petre
             miserere
             mei
             ,
             aperi
             mihi
             aditum
             caeli
             .
             
               O
               St.
            
             Peter
             
               have
               mercy
               upon
               me
               ,
               open
               to
               me
               the
               Gate
               of
               Heaven
            
             ;
             and
             not
             in
             words
             to
             Him
             ,
             but
             in
             sense
             to
             God
             ;
             Nay
             Bellarmine
             himself
             would
             have
             them
             offer
             this
             spiritual
             Sacrifice
             of
             Prayer
             to
             St.
             Peter
             not
             only
             in
             words
             but
             also
             in
             sense
             ;
             or
             else
             why
             doth
             he
             say
             ,
             Potest
             erigi
             basilica
             Sancto
             Petro
             ,
             ut
             qui
             ingrediuntur
             ,
             ipso
             templi
             nomine
             ,
             recordentur
             Sancti
             Petri
             ,
             eumque
             in
             eo
             loco
             tanquam
             Patronum
             Colant
             &
             deprecentur
             ,
             lib.
             3.
             de
             Sanct.
             c●…lt
             .
             cap.
             4.
             9.
             
             Respondeo
             .
             
               It
               is
               lawful
               to
               build
               a
               Church
               to
               St.
            
             Peter
             ,
             
               That
               they
               who
               enter
               therein
               from
               the
               very
               name
               of
               the
               Church
               was
               remember
               St.
            
             Peter
             ,
             
               and
               in
               that
               very
               place
               worship
               him
               as
               their
               Patron
               ,
               and
               deprecate
               his
               displeasure
            
             ;
             So
             it
             seems
             God
             hath
             said
             ,
             
               My
               House
               shall
               be
               called
               the
               House
               of
               Prayer
               ,
            
             in
             regard
             of
             St.
             Peter
             ,
             
             not
             in
             regard
             of
             himself
             ;
             that
             we
             should
             pray
             to
             the
             Saints
             ,
             not
             to
             him
             .
          
           
             Baronius
             is
             as
             stiffe
             as
             Bellarmine
             for
             the
             worship
             and
             Invocation
             of
             St.
             Peter
             .
             For
             he
             saith
             concerning
             the
             payment
             of
             the
             Peter-pence
             heretofore
             by
             Ina
             King
             of
             this
             Nation
             ,
             Quem
             
               (
               sc.
               Petrum
            
             )
             scientes
             omnes
             Dominum
             esse
             suum
             ,
             propensiore
             studio
             colerent
             ,
             &
             in
             opportunitatibus
             invocarent
             ;
             (
             Bar.
             An.
             740.
             nu
             .
             14.
             )
             
               Whom
               they
               all
               knowing
               to
               be
               their
               Lord
               ,
               should
               worship
               with
               the
               greater
               earnestness
               ,
               and
               invocate
               him
               in
               their
               necessities
               :
            
             Who
             can
             but
             stand
             amazed
             at
             the
             conscience
             of
             such
             Divines
             ,
             that
             dare
             obtend
             to
             the
             People
             such
             Divinity
             ?
             teaching
             them
             plain
             Idolatry
             instead
             of
             Religion
             ,
             and
             consequently
             gross
             Infidelity
             instead
             of
             Faith
             ;
             For
             he
             that
             is
             an
             Idolater
             ,
             must
             also
             be
             an
             Infidel
             ;
             he
             that
             is
             faulty
             in
             the
             proper
             act
             of
             worship
             ,
             must
             also
             be
             faulty
             in
             the
             proper
             act
             of
             faith
             ;
             for
             worship
             proceeds
             from
             Faith
             ,
             according
             to
             that
             of
             St.
             Paul
             ,
             Rom.
             10.
             14.
             
             
               How
               shall
               they
               call
               on
               him
               in
               whom
               they
               have
               not
               believed
               ?
            
             And
             as
             the
             formal
             nature
             of
             Idolatry
             consisteth
             in
             disowing
             the
             true
             God
             ,
             either
             
               for
               God
            
             ,
             or
             
               for
               our
               God
            
             ,
             or
             
               for
               our
               only
               God
            
             ;
             so
             the
             formal
             nature
             of
             infidelity
             consisteth
             
             in
             disowning
             Christ
             either
             
               for
               Lord
            
             ,
             or
             
               for
               our
               Lord
            
             ,
             or
             
               for
               our
               only
               Lord
               and
               Saviour
            
             ;
             can
             any
             Saint
             be
             religiously
             worshipped
             or
             invocated
             without
             a
             suspition
             ,
             if
             not
             a
             spice
             of
             this
             Idolatry
             in
             disowning
             God
             for
             God
             ,
             for
             our
             God
             ,
             for
             our
             only
             God
             ?
             or
             be
             acknowledged
             as
             our
             Lord
             and
             Patron
             without
             a
             suspition
             ,
             if
             not
             a
             spice
             of
             this
             infidelity
             in
             disowning
             Christ
             as
             Lord
             ,
             as
             our
             Lord
             ,
             as
             our
             only
             Lord
             ?
             And
             in
             this
             case
             in
             which
             God
             hath
             declared
             himself
             to
             be
             a
             jealous
             God
             ,
             the
             very
             least
             suspition
             is
             to
             be
             carefully
             avoided
             ,
             because
             that
             alone
             may
             be
             a
             ground
             of
             jealousie
             :
             Yet
             this
             hath
             been
             the
             Jesuites
             Doctrine
             and
             practice
             ever
             since
             .
             I
             will
             alledge
             but
             one
             Sanchez
             for
             the
             proof
             of
             both
             ;
             He
             in
             his
             
               opus
               morale
               de
               Praecep
               .
               decalogi
               ,
            
             lib.
             2.
             c.
             43.
             saith
             plainly
             that
             the
             first
             Commandement
             is
             concerning
             
               the
               worship
               of
               God
               and
               the
               Saints
            
             ;
             In
             hoc
             primo
             praecepto
             ,
             quod
             de
             Dei
             &
             Sanctorum
             cultu
             est
             ;
             making
             the
             first
             Commandement
             require
             
               the
               worship
               of
               Saints
            
             no
             less
             then
             
               the
               worship
               of
               God
            
             ;
             as
             if
             
               Thou
               shall
               have
               no
               other
               Gods
               but
               me
               ,
            
             were
             all
             one
             with
             its
             contradictory
             ,
             
               Thou
               shall
               have
               other
               Gods
               but
               me
               :
            
             This
             was
             his
             Doctrine
             ;
             And
             agreeable
             to
             this
             Doctrine
             
             was
             his
             practice
             ;
             for
             when
             by
             reason
             of
             his
             stammering
             he
             could
             not
             be
             admitted
             into
             the
             Jesuites
             Colledge
             at
             Granada
             ,
             He
             fell
             a
             praying
             to
             the
             blessed
             Virgin
             to
             take
             away
             from
             him
             that
             impediment
             ,
             professing
             that
             he
             would
             never
             return
             home
             again
             ,
             unless
             she
             granted
             him
             his
             request
             ;
             Neque
             irritae
             sûere
             preces
             ,
             Annuit
             adolescentuli
             votis
             misericordiae
             mater
             ,
             suumque
             alumnum
             balbutie
             liberavit
             (
             saith
             his
             own
             Colledge
             in
             their
             praeface
             to
             his
             works
             )
             
               Nor
               were
               his
               prayers
               in
               vain
               ;
               For
               the
               Mother
               of
               mercy
               hearkend
               to
               the
               desire
               of
               the
               young
               man
               ,
               and
               freed
               this
               her
               pupill
               or
               petitioner
               from
               his
               stammering
               :
            
             These
             men
             have
             now
             left
             others
             nothing
             to
             do
             but
             to
             correct
             the
             Prayers
             of
             the
             Holy
             Ghost
             ,
             and
             of
             the
             Catholick
             Church
             ,
             and
             to
             perswade
             the
             World
             not
             to
             say
             hereafter
             Domine
             ,
             but
             Domina
             labia
             mea
             aperies
             ,
             &
             os
             meum
             annunciabit
             laudem
             tuam
             ,
             Not
             
               O
               Lord
            
             ,
             but
             
               O
               Lady
               open
               thou
               my
               lips
               ,
            
             and
             
               my
               mouth
               shall
               shew
               forth
               thy
               Praise
               .
            
          
           
             Nay
             this
             is
             not
             all
             ,
             But
             they
             farther
             tell
             us
             (
             out
             of
             Binius
             )
             That
             Damascens
             Hand
             which
             had
             writ
             for
             the
             worship
             of
             Images
             ,
             being
             cut
             off
             by
             a
             Saracene
             Prince
             ,
             was
             again
             restored
             through
             his
             
             Prayers
             to
             the
             Image
             of
             the
             blessed
             Virgin
             ;
             Sic
             dextra
             Damasceni
             ,
             quae
             pro
             religio
             so
             Imaginum
             cultu
             scripserat
             ,
             à
             Saraceno
             Principe
             praecisa
             ,
             quam
             Divinitus
             restituit
             clementissima
             Dei
             mater
             ,
             ad
             cujus
             ille
             Imaginem
             velut
             ad
             sacram
             anchoram
             ,
             piis
             fletibus
             &
             supplice
             fide
             confugerat
             ;
             And
             shall
             we
             yet
             doubt
             whether
             they
             do
             make
             their
             Prayers
             to
             Saints
             as
             to
             the
             Authors
             of
             those
             blessings
             which
             they
             pray
             for
             ?
             when
             they
             plainly
             tell
             us
             that
             the
             blessed
             Virgin
             alone
             did
             as
             much
             for
             Sanchez
             ,
             as
             God
             the
             Father
             had
             done
             for
             Moses
             ,
             by
             curing
             his
             stammering
             Tongue
             ;
             and
             more
             for
             Damascence
             then
             God
             the
             Son
             had
             done
             for
             Malchus
             ,
             by
             curing
             not
             his
             maimed
             ear
             ,
             but
             his
             maimed
             hand
             ;
             And
             that
             she
             did
             both
             by
             her
             own
             power
             ,
             because
             they
             both
             had
             made
             their
             Prayers
             unto
             Her
             ;
             what
             remains
             then
             but
             that
             she
             be
             Invocated
             immediatly
             as
             God
             ,
             according
             to
             these
             mens
             Divinity
             ;
             for
             having
             Gods
             Power
             ,
             why
             should
             she
             not
             also
             have
             Gods
             glory
             ?
             Thus
             is
             Biels
             
               Spiritual
               Dalliance
            
             (
             for
             I
             am
             willing
             to
             call
             it
             no
             more
             )
             turned
             by
             you
             into
             a
             meer
             
               Carnal
               Dotage
            
             ;
             for
             he
             saith
             ,
             
               The
               Father
               of
               Heaven
               hath
               given
               half
               his
               Kingdome
               to
               the
               blessed
               Virgin
               ,
               (
               which
               was
               prefigured
            
             
             
               before
               in
            
             Esther
             ,
             
               to
               whom
               King
            
             Ahasuerus
             
               promised
               the
               like
               )
               for
               whereas
               there
               are
               two
               principal
               goods
               of
               the
               Kingdome
               of
               Heaven
               ,
               to
               wit
               Justice
               and
               Mercy
               ,
               God
               hath
               reserved
               the
               Justice
               to
               himself
               ,
               but
               the
               Mercy
               He
               hath
               passed
               by
               Grant
               or
               by
               Deed
               of
               Gift
               to
               the
               blessed
               Virgin
               :
            
             Sibi
             reservavit
             Justitiam
             ,
             Virgini
             Mariae
             concessit
             misericordiam
             ;
             
               Bielin
               Can.
               Missae
               .
               lect
            
             .
             8.
             
             What
             he
             fondly
             teacheth
             ,
             that
             you
             more
             fondly
             believe
             ,
             and
             most
             impiously
             practise
             ;
             putting
             more
             confidence
             in
             ,
             and
             making
             more
             addresses
             to
             the
             blessed
             Virgin
             for
             mercy
             ,
             then
             to
             the
             Eternal
             Son
             of
             God
             ;
             Hence
             our
             Lady
             with
             you
             is
             above
             our
             Lord
             ,
             in
             the
             number
             of
             her
             Devotes
             ,
             in
             the
             statiliness
             of
             her
             Churches
             ,
             in
             the
             multitude
             of
             her
             endowments
             ,
             nay
             in
             the
             very
             power
             of
             exorcisme
             ;
             Her
             day
             is
             above
             His
             ,
             Her
             Salutation
             above
             his
             Prayer
             ;
             you
             teach
             that
             nothing
             passeth
             in
             Heaven
             without
             her
             express
             consent
             ,
             That
             the
             stile
             of
             that
             Court
             is
             Placet
             Dominae
             ,
             
               It
               pleaseth
               our
               Lady
            
             ;
             That
             matters
             of
             Justice
             come
             more
             properly
             from
             Christ
             ,
             but
             expeditions
             of
             Grace
             from
             Her
             ;
             
               So
               that
               't
               is
               no
               marvail
            
             (
             saith
             an
             unquestionable
             Author
             )
             
               if
               this
               Doctrin●…
               and
               practice
               have
               div●…rted
               the
               principal
            
             
             
               streams
               of
               affiance
               and
               love
               from
               Him
               who
               had
               the
               only
               right
               unto
               them
               ,
               and
               turned
               them
               upon
               those
               unto
               whom
               neither
               so
               great
               honour
               is
               due
               ,
               nor
               so
               undue
               honour
               can
               be
               acceptable
               :
            
             (
             Sands
             Survey
             of
             Religion
             ,
             cap.
             4.
             )
          
           
             Jesu
             God
             ,
             heal
             their
             Tongues
             that
             preach
             such
             Blaphemy
             instead
             of
             Divinity
             ,
             heal
             their
             Hands
             that
             write
             it
             ,
             heal
             their
             Ears
             that
             hear
             it
             ,
             and
             much
             more
             heal
             their
             Hearts
             that
             believe
             it
             ,
             and
             their
             Lifes
             that
             practise
             it
             ;
             that
             though
             thy
             Truth
             hath
             been
             outfaced
             by
             their
             Lyes
             ,
             yet
             their
             miracles
             may
             be
             outvied
             by
             thy
             Power
             ,
             and
             their
             Souls
             saved
             by
             thy
             Grace
             and
             Mercy
             :
             For
             all
             the
             miracles
             they
             can
             falsly
             attribute
             to
             thy
             Saints
             ,
             as
             if
             by
             their
             own
             power
             and
             holiness
             they
             could
             heal
             the
             Body
             ,
             (
             to
             make
             us
             go
             to
             
               thy
               Servants
            
             for
             help
             ,
             when
             we
             should
             go
             only
             to
             Thy self
             )
             are
             nothing
             in
             comparison
             of
             that
             great
             miracle
             of
             thy
             power
             ,
             and
             greater
             miracle
             of
             thy
             mercy
             ,
             whereby
             thou
             art
             pleased
             to
             heal
             the
             Soul.
             
          
           
             I
             have
             been
             the
             longer
             upon
             this
             Argument
             ,
             (
             as
             I
             was
             upon
             the
             former
             ,
             )
             because
             the
             false
             Invocations
             and
             Adorations
             used
             by
             you
             ,
             have
             given
             others
             just
             occasion
             to
             depart
             from
             you
             ,
             even
             those
             
             who
             were
             under
             your
             own
             jurisdiction
             ,
             and
             much
             more
             those
             who
             were
             not
             ;
             For
             as
             he
             that
             kicks
             against
             Heaven
             ,
             stricks
             up
             his
             own
             Heels
             ;
             so
             a
             faction
             in
             your
             Church
             of
             late
             years
             kicking
             against
             
               Gods
               authority
            
             ,
             could
             not
             stand
             so
             fast
             as
             to
             keep
             
               their
               own
            
             :
             nor
             is
             it
             any
             reason
             you
             should
             expect
             others
             to
             be
             dutiful
             to
             you
             according
             to
             the
             fift
             ,
             contrary
             to
             that
             duty
             which
             they
             ow
             to
             God
             ,
             according
             to
             the
             four
             first
             Commandements
             .
          
           
             16.
             
             But
             though
             others
             of
             your
             party
             argue
             much
             in
             this
             case
             from
             Authority
             ,
             yet
             you
             think
             fit
             to
             argue
             from
             reason
             ,
             saying
             ,
             
               Now
               since
               God
               puts
               this
               great
               Trust
               in
               them
               with
               us
               ,
               ought
               not
               we
               to
               put
               them
               in
               Trust
               by
               reverently
               commending
               our selves
               unto
               them
               ?
            
             no
             ,
             saith
             Reason
             ,
             to
             which
             you
             have
             appealed
             ;
             much
             more
             no
             ,
             saith
             Religion
             ,
             from
             which
             you
             have
             started
             :
             First
             ,
             no
             ,
             saith
             Reason
             ;
             For
             that
             teacheth
             us
             to
             invocate
             none
             that
             is
             not
             All-present
             to
             hear
             our
             request
             ,
             All-merciful
             to
             receive
             it
             ,
             All-sufficient
             to
             grant
             it
             ,
             and
             Almighty
             to
             fullfil
             it
             ;
             and
             therefore
             to
             Invocate
             no
             creature
             ,
             which
             hath
             none
             ,
             much
             less
             all
             of
             these
             :
          
           
             Secondly
             ,
             no
             ,
             saith
             Religion
             ;
             And
             first
             the
             Religion
             that
             is
             in
             Heaven
             ;
             
               I
               heard
            
             
             
               the
               voyce
               of
               many
               Angels
               round
               about
               the
               Throne
               ,
               and
               thousands
               of
               thousands
               saying
               with
               a
               loud
               voyce
               ,
               Worthy
               is
               the
               Lamb
               which
               was
               slain
               to
               receive
               power
               and
               riches
               ,
               and
               wisedome
               ,
               and
               strength
               ,
               and
               honour
               ,
               and
               glory
               ,
               and
               blessing
               ,
            
             Revel
             .
             5.
             11
             ,
             12.
             
             This
             is
             the
             Religion
             you
             must
             practise
             in
             Heaven
             ;
             and
             why
             should
             you
             practise
             any
             other
             in
             Earth
             ,
             since
             you
             are
             taught
             to
             pray
             ,
             
               Thy
               will
               be
               done
               in
               Earth
               as
               it
               is
               in
               Heaven
               ?
            
             you
             may
             safely
             take
             the
             crowns
             of
             the
             Saints
             and
             Angels
             ,
             and
             cast
             them
             before
             the
             Throne
             ,
             giving
             glory
             and
             honour
             and
             thanks
             to
             Him
             who
             was
             dead
             but
             now
             liveth
             for
             ever
             and
             ever
             ;
             for
             so
             they
             do
             themselves
             ,
             Revel
             .
             4.
             9
             ,
             10.
             
             But
             never
             was
             it
             seen
             in
             Heaven
             ,
             That
             any
             Saint
             or
             Angel
             did
             make
             so
             bold
             as
             to
             take
             the
             Crown
             off
             from
             
               our
               Saviours
               Head
            
             ,
             to
             place
             it
             upon
             his
             own
             :
             There
             this
             is
             the
             only
             dialect
             ,
             
               Thou
               art
               worthy
               O
               Lord
               to
               receive
               glory
               and
               honour
               ,
               and
               power
               ;
               for
               thou
               hast
               created
               all
               things
               ,
               and
               for
               thy
               pleasure
               they
               are
               and
               were
               created
               ,
            
             v.
             11.
             
             And
             the
             dialect
             should
             be
             here
             as
             't
             is
             there
             ;
             so
             saith
             the
             Psalmist
             ,
             
               O
               come
               let
               us
               worship
               and
               fall
               down
               and
               kneel
               before
               the
               Lord
               our
               Maker
            
             ;
             as
             if
             he
             had
             said
             before
             no
             other
             but
             only
             Him
             to
             whom
             we
             can
             truly
             say
             ,
             For
             
             
               thou
               hast
               created
               all
               things
               ,
               and
               for
               thy
               pleasure
               they
               are
               and
               were
               created
            
             ;
             Therefore
             secondly
             ,
             no
             ,
             saith
             the
             Religion
             that
             is
             in
             Earth
             ;
             that
             likewise
             answers
             no
             to
             your
             quaere
             ,
             
               Ought
               we
               not
               to
               put
               them
               in
               trust
               by
               reverently
               commending
               our selves
               into
               them
               ?
            
             And
             surely
             we
             ought
             not
             ;
             For
             that
             very
             Apostle
             ,
             who
             hath
             written
             most
             concerning
             the
             benefit
             and
             the
             assistance
             which
             the
             heirs
             of
             Salvation
             have
             by
             the
             Angels
             ,
             
               (
               Hebr.
            
             1.
             14.
             
             )
             forbids
             them
             to
             worship
             Angels
             for
             fear
             of
             endangering
             their
             inheritance
             ,
             Col.
             2.
             18
             ,
             19.
             
             
               Let
               no
               man
               beguil
               you
               of
               your
               reward
               ,
               in
               a
               voluntary
               humility
               and
               worshipping
               of
               Angels
               ,
               intruding
               into
               those
               things
               which
               he
               hath
               not
               seen
               ,
               vainly
               puft
               up
               by
               his
               fleshly
               mind
               ,
               and
               not
               holding
               the
               Head
               ,
            
             &c.
             where
             the
             Apostles
             full
             intent
             and
             scope
             is
             to
             dehort
             the
             Colossians
             from
             the
             worshipping
             of
             Angels
             ;
             first
             from
             the
             dangerous
             effect
             of
             it
             ,
             no
             less
             then
             the
             loss
             of
             eternal
             life
             ,
             
               [
               Let
               no
               man
               beguil
               you
               of
               your
               reward
               ]
            
             2.
             from
             the
             vain
             pretences
             for
             it
             ,
             viz.
             the
             obedience
             or
             submission
             we
             owe
             to
             them
             as
             to
             our
             Patrons
             ,
             and
             the
             need
             we
             have
             of
             their
             Patronage
             ;
             the
             first
             hath
             a
             shew
             of
             humility
             ,
             but
             't
             is
             such
             as
             God
             never
             commended
             
               [
               in
               a
               voluntary
               humility
               .
               ]
            
             The
             
             second
             hath
             a
             real
             guilt
             of
             curiosity
             ,
             for
             't
             is
             such
             as
             God
             never
             taught
             ,
             
               [
               intruding
               into
               those
               things
               which
               he
               hath
               not
               seen
               .
               ]
            
             3.
             
             From
             the
             wicked
             and
             ungodly
             causes
             of
             it
             ;
             and
             they
             are
             two
             ;
             Pride
             of
             heart
             ,
             
               [
               vainly
               puft
               up
               by
               his
               fleshly
               mind
               ]
            
             and
             Ignorance
             of
             Christ
             as
             Head
             of
             the
             Church
             ,
             
               And
               not
               holding
               the
               Head
               from
               which
               all
               the
               Body
               by
               joynts
               and
               bands
               having
               nourishment
               ministred
               and
               knit
               together
               ,
               increaseth
               with
               the
               increase
               of
               God
               :
            
             Angels
             are
             a
             part
             of
             this
             Body
             as
             well
             as
             men
             ;
             and
             this
             Head
             gives
             life
             to
             them
             as
             to
             us
             :
             As
             all
             is
             Neighbour
             that
             is
             not
             God
             in
             the
             Law
             ;
             so
             all
             is
             Body
             that
             is
             not
             Head
             in
             the
             Gospel
             :
             The
             question
             is
             as
             unanswerable
             ,
             if
             asked
             of
             St.
             Michael
             or
             St.
             Gabriel
             ,
             as
             of
             St.
             Peter
             or
             St.
             
               Paul
               ,
               Is
               Christ
               divided
            
             ?
             was
             Paul
             
               crucified
               for
               you
               ?
               or
               were
               ye
               baptized
               in
               the
               name
               of
            
             Paul
             ?
             1
             Cor.
             1.
             13.
             
             Is
             Christ
             divided
             from
             himself
             that
             He
             should
             not
             be
             the
             Head
             of
             Angels
             as
             well
             as
             of
             men
             ?
             or
             is
             Christ
             divided
             from
             his
             Body
             on
             Earth
             ,
             more
             then
             from
             his
             Body
             in
             Heaven
             ?
             Hath
             he
             put
             that
             part
             of
             his
             Body
             to
             convey
             life
             and
             motion
             ,
             and
             nourishment
             to
             this
             ?
             or
             doth
             he
             not
             convey
             life
             and
             motion
             ,
             and
             nourishment
             to
             both
             parts
             immediately
             
             by
             Himself
             ?
             Was
             any
             Angel
             crucified
             for
             us
             ,
             or
             were
             we
             baptized
             in
             the
             name
             of
             any
             Angel
             ?
             Was
             St.
             Paul
             a
             lover
             of
             Christ
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             saith
             Chrys.
             )
             in
             denying
             this
             honour
             to
             the
             Apostles
             ;
             and
             can
             we
             be
             lovers
             of
             Christ
             in
             giving
             this
             honour
             to
             the
             Angels
             ?
             Is
             it
             more
             lawful
             for
             us
             then
             it
             was
             for
             him
             ,
             to
             give
             the
             honour
             of
             the
             Head
             to
             any
             part
             of
             the
             Body
             ?
             or
             can
             we
             look
             for
             a
             reward
             of
             our
             service
             ,
             if
             we
             serve
             any
             of
             the
             Body
             instead
             of
             the
             Head
             ?
             
               Let
               no
               men
               beguil
               you
            
             (
             saith
             He
             )
             
               of
               your
               reward
            
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Let
             no
             man
             make
             you
             so
             run
             as
             not
             to
             receive
             the
             Prize
             ,
             or
             so
             run
             that
             you
             may
             not
             obtain
             ;
             you
             may
             lose
             the
             Prize
             by
             running
             out
             of
             the
             race
             ,
             as
             well
             as
             by
             not
             running
             it
             :
             And
             you
             most
             needs
             run
             out
             of
             the
             race
             ,
             if
             you
             cannot
             see
             the
             mark
             or
             scope
             to
             which
             you
             run
             ;
             This
             mark
             or
             scope
             in
             it self
             is
             more
             visible
             then
             the
             Sun
             in
             the
             Firmament
             ;
             for
             it
             is
             the
             
               Sun
               of
               righteousness
            
             ;
             why
             should
             you
             allow
             the
             interposition
             of
             any
             Body
             betwixt
             Him
             and
             you
             ,
             to
             remove
             him
             out
             of
             
               your
               sight
            
             ,
             who
             cannot
             be
             removed
             out
             of
             his
             
               own
               Sphaere
            
             ?
             your
             sins
             as
             a
             cloud
             will
             obscure
             him
             more
             then
             enough
             ;
             Oh
             let
             not
             even
             your
             
             Righteousness
             obscure
             him
             more
             ;
             If
             you
             will
             needs
             put
             in
             a
             solid
             body
             betwixt
             him
             and
             you
             when
             you
             pray
             ;
             how
             can
             the
             eye
             of
             your
             Faith
             look
             upon
             him
             in
             your
             Prayer
             ?
             You
             will
             here
             by
             Eclipse
             his
             light
             from
             your selves
             ,
             and
             bring
             darkeness
             upon
             your
             Souls
             :
             For
             will
             you
             look
             with
             the
             Eye
             of
             your
             Faith
             upon
             Angels
             ?
             then
             say
             they
             were
             
               delivered
               for
               your
               offences
               ,
               and
               rose
               again
               for
               your
               justification
               ,
               and
               now
               sit
               at
               the
               right
               hand
               of
               God
               ,
               making
               intercession
               for
               you
            
             ;
             will
             you
             look
             with
             the
             eye
             of
             your
             Faith
             upon
             your
             blessed
             Saviour
             ?
             then
             let
             not
             the
             Angels
             in
             betwixt
             Him
             and
             you
             ;
             for
             they
             will
             but
             hinder
             your
             sight
             ,
             and
             keep
             you
             from
             seeing
             Him
             ;
             Or
             if
             you
             could
             with
             the
             eye
             of
             Faith
             ,
             look
             on
             Christ
             through
             the
             Angels
             ,
             yet
             were
             it
             a
             piece
             of
             Infidelity
             so
             to
             do
             ,
             because
             it
             is
             but
             
               intruding
               into
               those
               things
               which
               you
               have
               not
               seen
               ,
               (
               sc.
            
             in
             the
             Law
             and
             the
             Gospel
             ,
             )
             and
             so
             being
             matter
             of
             Religion
             cannot
             be
             Divine
             either
             in
             the
             evidence
             or
             in
             the
             assurance
             of
             Faith
             :
             Your
             own
             Angelical
             Doctor
             speaks
             of
             this
             kind
             of
             Infidelity
             ,
             Infidelis
             non
             ut
             habens
             malam
             voluntatem
             circa
             finem
             ,
             sc.
             Christum
             ,
             sed
             ut
             habens
             malam
             electionem
             circa
             media
             ,
             quia
             non
             eligit
             quae
             sunt
             à
             Christo
             
             tradita
             ;
             And
             from
             thence
             say
             I
             ,
             such
             a
             Worshipper
             is
             an
             Infidel
             ,
             if
             not
             as
             having
             
               a
               bad
               will
               or
               affection
            
             towards
             the
             end
             of
             his
             worship
             ,
             which
             is
             Christ
             ,
             yet
             sure
             as
             having
             a
             
               bad
               choice
               or
               election
            
             of
             the
             means
             tending
             to
             that
             end
             ,
             because
             he
             choseth
             such
             means
             to
             worship
             Christ
             ,
             as
             Christ
             hath
             not
             appointed
             him
             :
             Nay
             indeed
             St.
             Chrysostome
             in
             effect
             said
             so
             ,
             long
             agoe
             in
             his
             Comment
             upon
             this
             Text
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               There
               were
               some
               that
               said●…
               we
               ought
               not
               to
               come
               to
               God
               immediately
               by
               Christ
               ,
               but
               mediately
               by
               the
               Angels
               ,
               for
               the
               other
               address
               was
               too
               high
               for
               us
               :
            
             Here
             's
             the
             choice
             of
             such
             means
             in
             Gods
             worship
             as
             God
             hath
             not
             appointed
             ;
             (
             for
             Saint
             Peter
             saith
             expresly
             ,
             that
             we
             are
             to
             offer
             
               up
               spiritual
               Sacrifice
               acceptable
               to
               God
            
             by
             
               Jesus
               Christ
            
             ;
             1
             Pet.
             2.
             5.
             
             If
             the
             Sacrifice
             of
             Prayer
             may
             be
             Spiritual
             ,
             yet
             it
             cannot
             be
             acceptable
             but
             by
             Christ
             :
             )
             
               And
               it
               follows
               〈◊〉
               little
               after
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               why
               do
               you
               let
               go
               the
               Head
               to
               lay
               hold
               on
               the
               members
               ?
            
             (
             that
             is
             let
             go
             Christ
             ,
             to
             lay
             hold
             on
             the
             Angels
             )
             
               If
               you
               fall
               from
               the
               Head
               ,
               you
               are
               utterly
               lost
               :
            
             
             Here
             's
             the
             reproof
             of
             such
             a
             choice
             as
             befitting
             Infidels
             ,
             who
             know
             not
             Christ
             to
             be
             the
             Head
             ,
             nor
             the
             dangers
             and
             miseries
             of
             those
             men
             
               who
               fall
               from
               this
               Head
            
             ,
             rather
             then
             Christians
             ,
             who
             do
             know
             him
             to
             be
             the
             Head
             ,
             as
             well
             of
             Angels
             as
             of
             men
             ;
             and
             that
             both
             would
             alike
             perish
             ,
             were
             it
             not
             for
             the
             influence
             of
             life
             and
             motion
             derived
             to
             them
             ,
             by
             being
             immediatly
             joyned
             unto
             him
             .
             The
             like
             is
             the
             Judgement
             of
             Photius
             (
             as
             indeed
             he
             generally
             follows
             St.
             
               Chrysostome
               ;
            
             )
             But
             Theodoret
             not
             only
             condemns
             the
             Heresy
             ,
             but
             also
             declares
             the
             Hereticks
             after
             this
             manner
             ,
             
               Those
               who
               stood
               for
               the
               Law
               ,
               stood
               for
               the
               worshipping
               of
               Angels
               ,
               saying
               ,
               The
               Law
               was
               given
               by
               them
               :
               And
               this
               mistake
               remained
               a
               long
               time
               in
            
             Phrygia
             and
             Pisidia
             ,
             
               which
               made
               the
               Fathers
               in
               the
               Council
               of
            
             Laodicea
             ,
             
               the
               chief
               City
               of
            
             Phrygia
             ,
             
               forbid
               the
               worshipping
               of
               Angels
               :
               And
            
             (
             saith
             he
             )
             
               to
               this
               day
               we
               may
               see
               amonst
               them
               ,
               and
               their
               Neighbours
               ,
               the
               Oratories
               of
               St.
            
             Michael
             :
             
               And
               this
               they
               pretended
               to
               do
               out
               of
               Humility
               ,
               For
               that
               the
               great
               God
               of
               Heaven
               and
               Earth
               was
               invisible
               ,
               incomprehensible
               ,
               inaccessible
               by
               men
               ,
               and
               therefore
               they
               ought
               to
               go
               to
               Him
               by
               the
               mediation
               of
               Angels
               :
            
             Thus
             far
             Theodoret
             ,
             and
             this
             held
             for
             unquestionable
             
             Truth
             above
             a
             thousand
             years
             amongst
             all
             Greek
             and
             Latine
             Divines
             ,
             till
             your
             great
             Annalist
             thought
             fi●…
             to
             question
             it
             ;
             and
             therefore
             I
             crave
             you●…
             pardon
             if
             I
             make
             bold
             to
             question
             him
             .
             For
             I
             had
             much
             rather
             say
             with
             Theodoret.
             That
             they
             were
             hereticks
             ,
             then
             with
             Baronius
             ,
             That
             they
             were
             Catholicks
             ,
             who
             worshipped
             Angels
             ,
             since
             next
             the
             holiness
             of
             the
             Holy
             Ghost
             ,
             I
             believe
             the
             holiness
             of
             the
             Holy
             Catholick
             Church
             and
             sure
             I
             am
             ,
             such
             a
             grievous
             sin
             as
             this
             ,
             is
             inconsistent
             with
             true
             Holiness
             :
             For
             it
             is
             〈◊〉
             rule
             of
             common
             reason
             ,
             approved
             both
             i●…
             the
             Ecclesiastical
             and
             in
             the
             Civil
             Law
             Paria
             esse
             ,
             aliquid
             omnino
             non
             facere
             ,
             &
             non
             rectè
             facere
             ,
             
               They
               are
               both
               equal
               sin●…
               not
               to
               do
               a
               thing
               at
               all
               ,
               and
               not
               to
               do
               it
               righ●…ly
            
             ;
             not
             to
             worship
             God
             at
             all
             ,
             and
             not
             to
             worship
             him
             rightly
             ,
             or
             as
             he
             hath
             commanded
             ;
             and
             consequently
             't
             is
             in
             effe●…
             as
             great
             a
             Calumny
             to
             say
             the
             Catholic●…
             Church
             hath
             had
             
               no
               Religion
            
             ,
             as
             to
             say
             she
             hath
             had
             a
             
               false
               Religion
            
             :
             Since
             therefore
             the
             worshipping
             of
             Angels
             is
             convince●…
             to
             be
             false
             Religion
             ,
             we
             may
             safely
             infe●…
             it
             hath
             not
             been
             ,
             it
             cannot
             be
             the
             Religion
             of
             the
             Catholick
             Church
             ;
             And
             S●…
             Paul
             here
             proves
             it
             to
             be
             false
             Religion
             .
             
             
               Per
               omnia
               genera
               causarum
            
             ,
             in
             regard
             of
             all
             four
             causes
             ;
             that
             is
             to
             say
             ,
             1.
             
             False
             originally
             or
             efficiently
             ,
             because
             it
             came
             not
             from
             God
             ,
             but
             from
             men
             presumptuously
             
               intruding
               into
               things
               not
               seen
               ,
               and
               vainly
               puffed
               up
               in
               their
               fleshly
               mind
            
             ;
             2.
             
             False
             formally
             ,
             because
             it
             is
             not
             with
             God
             ,
             
               it
               holds
               not
               the
               Head
            
             ;
             and
             therefore
             withdraws
             us
             from
             God
             ,
             instead
             of
             uniting
             us
             to
             him
             ;
             whereas
             the
             very
             formal
             cause
             of
             devotion
             is
             the
             Union
             of
             the
             Soul
             with
             God
             ;
             3.
             
             False
             materially
             ,
             for
             it
             is
             
               a
               Voluntary
               humility
               and
               worshipping
               of
               Angels
               ,
            
             instead
             of
             God
             ;
             4.
             
             False
             finally
             ,
             because
             it
             ends
             not
             in
             God
             ,
             tends
             not
             to
             salvation
             but
             to
             damnation
             ,
             or
             
               to
               the
               beguiling
               us
               of
               our
               reward
            
             ;
             whereas
             what
             is
             
               formally
               Religion
            
             in
             the
             Union
             with
             God
             ,
             is
             of
             it self
             
               finally
               salvation
            
             in
             the
             fruition
             of
             God
             :
             Yet
             saith
             Baronius
             ,
             Theodoretum
             haud
             foeliciter
             assequutum
             esse
             Pauli
             verborum
             sensum
             ,
             quùm
             in
             Commentariis
             dicit
             haec
             à
             Paulo
             esse
             scripta
             ,
             qùod
             tùm
             grassarentur
             Haeretici
             qui
             Angelos
             adorandos
             esse
             jactarent
             ;
             Theodoret
             
               was
               mistaken
               in
               St.
            
             Pauls
             
               meaning
               ,
               when
               he
               said
               that
               St.
            
             Paul
             
               writ
               this
               against
               those
               Hereticks
               who
               then
               worshipped
               Angels
               :
            
             He
             might
             as
             well
             have
             said
             that
             St.
             Chrysostome
             
             and
             Photius
             were
             also
             mistaken
             ;
             for
             they
             agree
             with
             Theodoret
             in
             the
             same
             sense
             of
             St.
             Pauls
             words
             ;
             And
             he
             might
             moreover
             to
             these
             have
             added
             St.
             A●…brose
             ,
             to
             shew
             that
             the
             mistake
             was
             no
             only
             in
             the
             Greek
             but
             also
             in
             the
             Lati●…
             Church
             ;
             For
             though
             his
             Gloss
             name
             star
             instead
             of
             Angels
             ,
             yet
             the
             reason
             of
             〈◊〉
             condemns
             the
             worshipping
             of
             Angels
             Ut
             harum
             detentae
             culturis
             animae
             sub
             fi●…
             mamento
             obligatae
             teneantur
             ,
             ne
             sc
             ,
             tendant
             ad
             suporiores
             caelos
             ad
             Deum
             omn●…um
             adorandum
             ;
             
               That
               such
               kind
               of
               worship
            
             ,
             (
             place
             it
             upon
             what
             creature
             yo●…
             will
             )
             
               detains
               the
               Soul
               here
               below
               ,
               and
               keep
               it
               from
               ascending
               into
               the
               highest
               Heaven
               that
               it
               may
               there
               worship
               the
               ever
               livi●…
               God
            
             ;
             Quod
             operâ
             efficitur
             inimici
             ,
             〈◊〉
             semper
             animas
             super
             terram
             humilia●…
             detineat
             —
             Religionem
             simulans
             quù●…
             fit
             maximum
             sacrilegium
             ,
             
               which
               is
               t●…
               Divels
               chiefest
               Policy
               ,
               to
               keep
               mens
               So●…
               still
               groveling
               on
               the
               Earth
               ;
               and
               therefo●…
               such
               a
               kind
               of
               worship
               ,
               though
               it
               may
               prete●…
               to
               Religion
               ,
               yet
               is
               it
               in
               truth
               no
               better
               th●…
               sacrilege
            
             ;
             Maximum
             sacrilegium
             ,
             it
             is
             sacriledge
             in
             the
             highest
             degree
             ,
             because
             〈◊〉
             robs
             God
             immediately
             
               in
               himself
            
             ,
             not
             mediately
             
               in
               his
               tithes
               and
               offerings
            
             ;
             it
             robs
             
             him
             
               in
               his
               Glory
            
             ,
             and
             not
             only
             
               in
               his
               Patrimony
            
             :
             And
             that
             you
             may
             not
             think
             the
             Latine
             Church
             had
             forgotten
             this
             Truth
             in
             her
             doctrine
             ,
             when
             many
             of
             her
             members
             had
             forsaken
             it
             in
             their
             practice
             ,
             I
             will
             here
             give
             you
             the
             Gloss
             of
             a
             very
             late
             Interpreter
             ,
             and
             that
             is
             of
             
               Jacobus
               Faber
               Stapulensis
            
             ,
             who
             saith
             thus
             upon
             the
             same
             Text
             :
             Vocant
             hujus
             modi
             superstitiosi
             ad
             Religionem
             Angelorum
             ,
             privatas
             preces
             ,
             ritus
             &
             sacrificia
             ,
             &
             ea
             adoriuntur
             quae
             ipsi
             non
             viderunt
             ,
             &
             quae
             ipsi
             non
             cognoscunt
             ;
             At
             quae
             monet
             Paulus
             &
             vidit
             &
             cognoscit
             ;
             Haec
             figurae
             ,
             haec
             Prophetae
             ,
             haec
             omnes
             Sancti
             ,
             &
             Spiritus
             Sanctus
             manifestat
             ;
             proinde
             dat
             Colossensibus
             generale
             documentum
             ,
             abstinendi
             ab
             omnibus
             elementis
             mundi
             ,
             sive
             Gentibus
             tradita
             fuerint
             ad
             cultum
             daemonum
             ;
             sive
             Judaeis
             ad
             antiquas
             ceremonias
             ,
             sive
             superstitiosis
             ad
             dementationes
             magicas
             ,
             &
             animarum
             ludificamenta
             ,
             quae
             universa
             corruptionem
             operantur
             :
             His
             general
             meaning
             is
             this
             ,
             They
             who
             call
             us
             to
             superstition
             ,
             or
             to
             any
             false
             worship
             of
             Angels
             or
             the
             like
             ,
             call
             us
             to
             they
             know
             not
             what
             themselves
             ;
             But
             St.
             Paul
             who
             calls
             us
             to
             the
             true
             Religion
             ,
             or
             to
             the
             worship
             of
             God
             in
             Christ
             ,
             calls
             us
             to
             what
             he
             hath
             
             seen
             and
             known
             .
             For
             all
             the
             Types
             and
             Figures
             &
             Prophets
             in
             the
             Old
             Testament
             ,
             and
             all
             the
             Saints
             and
             the
             Holy
             Spirit
             both
             in
             the
             Old
             &
             New
             ,
             lead
             us
             to
             this
             worship
             :
             Therefore
             St.
             Paul
             gives
             a
             general
             rule
             to
             the
             Colossians
             ,
             (
             and
             in
             them
             to
             all
             Christians
             )
             
               of
               abstaining
               from
               all
               the
               rudiments
               of
               the
               World
               in
               matters
               of
               Religion
               ,
               〈◊〉
               from
               so
               many
               cheats
               and
               delusions
               and
               corruptions
               of
               their
               Souls
            
             ;
             and
             since
             the
             worship
             of
             Angels
             is
             not
             according
             to
             the
             Commandement
             of
             God
             ,
             it
             must
             come
             under
             the
             rudiments
             of
             the
             World
             ,
             o●…
             (
             as
             St.
             Paul
             speaketh
             )
             of
             
               a
               fleshly
               mind
            
             This
             interpreter
             doth
             in
             effect
             agree
             with
             the
             rest
             ,
             &
             they
             all
             agree
             in
             this
             interpretation
             ,
             That
             St.
             Pauls
             main
             drift
             and
             purpose
             is
             to
             dehort
             us
             from
             all
             manner
             o●…
             superstition
             ,
             and
             to
             exhort
             us
             to
             〈◊〉
             Religion
             in
             the
             worship
             of
             God
             :
             Ye●…
             your
             great
             Champion
             enters
             the
             lists
             onl●…
             against
             Theodoret
             ,
             challenging
             him
             of
             〈◊〉
             multiplicity
             of
             errors
             and
             mistakes
             ,
             (
             an●…
             that
             justly
             ,
             saith
             his
             great
             admirer
             ,
             and
             〈◊〉
             he
             were
             a
             Saint
             ,
             his
             great
             Idolater
             ,
             Bini●…
             in
             his
             notes
             in
             Conc.
             Rom.
             2.
             sub
             .
             Syl●…
             Justam
             illust
             .
             Card
             Baronis
             censuram
             no●…
             evadit
             :
             )
             but
             thus
             Baronius
             proceeds
             ,
             S●…
             ergo
             errore
             semel
             lapsus
             ,
             in
             alium
             graviorem
             
             impegit
             ,
             ut
             diceret
             Canonem
             35
             Concil
             .
             Laod.
             de
             his
             haereticis
             esse
             intelligendum
             ,
             qui
             Angelos
             colendos
             esse
             docerent
             ,
             quique
             in
             eadem
             regione
             Asiae
             ,
             Oratoria
             erexissent
             St.
             Michaeli
             Archangelo
             ;
             incautè
             nimis
             quae
             à
             Catholicis
             essent
             antiquitus
             instituta
             ,
             Haereticis
             ,
             quorum
             nulla
             est
             memoria
             ,
             tribuens
             :
             (
             Baron
             .
             An.
             60.
             num
             .
             20.
             )
             
               But
               so
               he
               passeth
               from
               one
               errour
               to
               another
               ,
               saying
               ,
               That
               the
               Canon
               of
               Laodicea
               was
               to
               be
               understood
               of
               those
               Hereticks
               who
               taught
               that
               Angels
               were
               to
               be
               worshipped
               ,
               and
               who
               had
               in
               that
               Countrey
               erected
               Oratories
               or
               Churches
               to
               St.
            
             Michael
             
               the
               Archangel
               ,
               very
               unadvisedly
               ascribing
               that
               to
               Hereticks
               whose
               memorial
               was
               perished
               with
               themselves
               ,
               which
               had
               been
               anciently
               instituted
               by
               Catholicks
               :
            
             Alas
             poor
             Theodoret
             ,
             what
             ill
             luck
             had
             he
             to
             be
             a
             Protestant
             ,
             to
             protest
             against
             the
             worship
             of
             Angels
             ,
             as
             taught
             and
             practised
             by
             Haereticks
             ,
             which
             (
             saith
             this
             new
             Doctor
             )
             was
             anciently
             taught
             and
             practised
             by
             Catholicks
             :
             But
             St.
             Paul
             had
             as
             ill
             luck
             as
             he
             ,
             who
             had
             protested
             against
             the
             same
             worship
             long
             before
             ;
             And
             as
             long
             as
             that
             Protestation
             stands
             good
             ,
             we
             may
             very
             well
             
               claim
               him
            
             ,
             and
             
               own
               our selves
            
             in
             this
             case
             for
             very
             good
             Protestants
             ,
             and
             for
             
             better
             Christians
             ;
             And
             because
             it
             is
             impossible
             for
             any
             to
             be
             good
             Catholicks
             who
             willfully
             contradict
             St.
             Paul
             ,
             (
             for
             such
             men
             are
             rather
             enemies
             then
             Servan●…s
             of
             Christ
             ,
             who
             reject
             his
             Authority
             )
             we
             must
             say
             ,
             not
             that
             Theodoret
             unadvisedly
             ascribed
             that
             to
             Hereticks
             ,
             which
             had
             been
             anciently
             instituted
             by
             Catholicks
             ,
             (
             for
             what
             Catholick
             did
             ever
             take
             upon
             him
             to
             institute
             the
             Truth
             ,
             and
             much
             less
             the
             false
             Religion
             ?
             )
             but
             that
             Baronius
             unadvisedly
             ascribed
             that
             to
             Catholicks
             ,
             which
             had
             been
             fondly
             instituted
             by
             Haereticks
             :
             But
             let
             us
             see
             by
             what
             arguments
             he
             confutes
             Theodoret.
             Sanè
             quidem
             nullum
             à
             Cerinthianis
             Haereticis
             erectum
             fuisse
             in
             honorem
             St.
             Michaelis
             Archangeli
             Oratorium
             ,
             ex
             nuper
             dictis
             satis
             superque
             liquet
             ,
             
               We
               have
               already
               proved
               that
               the
               Cerinthian
               Haereticks
               did
               erect
               no
               Oratory
               to
               St.
            
             Michael
             
               the
               Archangel
            
             ;
             Had
             he
             quoted
             any
             Scripture
             ,
             Fathers
             ,
             or
             Council
             ,
             Theodorete
             might
             have
             stood
             confuted
             ;
             but
             sure
             his
             own
             
               Ipse
               dixit
            
             may
             not
             stand
             against
             Scripture
             ,
             Father
             ,
             and
             Council
             ,
             as
             a
             good
             Confutation
             ;
             For
             all
             his
             proof
             ,
             to
             which
             he
             annexeth
             his
             
               satis
               superque
               liquet
            
             ,
             is
             only
             his
             own
             conjectural
             argumentation
             
             in
             these
             words
             ,
             Cherinthum
             &
             Haereticos
             qui
             mundi
             creationem
             Angelis
             tribuebant
             ,
             non
             tamen
             sensisse
             eos
             adorandos
             ;
             Nam
             super
             Angelos
             virtutem
             esse
             divinam
             omnium
             supremam
             quam
             Deum
             dicerent
             ,
             omnes
             affirmabant
             ;
             
               Chernthius
               ,
               and
               those
               Haereticks
               who
               did
               attribute
               the
               creation
               of
               the
               world
               to
               Augels
               ,
               did
               not
               think
               the
               Angels
               were
               to
               be
               worshipped
               ,
               for
               they
               did
               all
               affirm
               that
               there
               was
               a
               supreme
               Divine
               Virtue
               which
               they
               called
               God
               ,
               above
               the
               Angels
               ,
            
             The
             whole
             proof
             consisteth
             of
             these
             two
             Propositions
             .
             1º
             That
             the
             Cherinthian
             Hereticks
             did
             not
             erect
             Oratories
             to
             Saint
             Michael
             the
             Archangel
             ,
             because
             they
             did
             not
             worship
             him
             .
             2º
             That
             they
             did
             not
             worship
             him
             or
             any
             of
             his
             fellow
             Angels
             ,
             because
             they
             did
             acknowledge
             a
             God
             above
             him
             and
             them
             ;
             This
             Advocate
             pleads
             well
             for
             the
             Cherinthians
             (
             most
             abominable
             Haereticks
             )
             but
             ill
             for
             his
             own
             clients
             ;
             For
             he
             would
             perswade
             us
             ,
             that
             the
             Papists
             are
             more
             stupid
             and
             more
             impious
             then
             were
             the
             Cherinthians
             ;
             more
             impious
             in
             that
             they
             worship
             Angels
             ,
             which
             the
             others
             did
             not
             ;
             more
             stupid
             in
             that
             not
             thinking
             the
             Angels
             made
             the
             World
             (
             as
             the
             others
             did
             )
             they
             have
             less
             reason
             to
             worship
             them
             :
             But
             if
             he
             
             ●…ath
             not
             betrayed
             
               his
               Clients
            
             ,
             yet
             sure
             he
             ●…ath
             betrayed
             
               his
               cause
            
             ,
             For
             what
             do
             Protestants
             say
             more
             ,
             but
             that
             Oratories
             may
             not
             be
             erected
             to
             Angels
             ,
             because
             they
             may
             not
             be
             worshipped
             ?
             And
             what
             do
             Papists
             say
             less
             ,
             but
             that
             there
             is
             a
             God
             above
             the
             Angels
             ,
             although
             they
             worship
             them
             ;
             so
             that
             if
             the
             acknowledgement
             of
             a
             God
             above
             the
             Angels
             be
             a
             good
             proof
             ,
             that
             the
             Cherinthians
             
               did
               not
            
             ,
             't
             is
             as
             good
             a
             proof
             ,
             that
             the
             Papists
             
               do
               not
            
             or
             at
             least
             
               should
               not
               worship
            
             Angels
             ;
             and
             in
             this
             particular
             ,
             we
             may
             all
             joyn
             hands
             and
             hearts
             together
             as
             fellow
             Protestants
             ;
             and
             our
             poor
             ejected
             Ministers
             may
             say
             to
             your
             great
             Triumphant
             Doctors
             ,
             We
             would
             to
             God
             that
             not
             only
             you
             ,
             but
             also
             all
             that
             hear
             you
             and
             us
             this
             day
             ,
             were
             both
             almost
             and
             altogether
             such
             as
             we
             
               are
               ,
               except
               these
               Bond●…
            
             :
             For
             if
             you
             would
             turn
             Protestants
             with
             us
             in
             the
             True
             worship
             ,
             we
             should
             not
             need
             turn
             Papists
             with
             you
             in
             the
             Publick
             worship
             of
             Almighty
             God
             ;
             But
             till
             you
             have
             a
             True
             worship
             according
             to
             the
             
               three
               first
               Commandements
            
             ,
             we
             cannot
             envy
             your
             publick
             worship
             ,
             according
             to
             the
             fourth
             .
          
           
             Thus
             you
             see
             Baronius
             his
             Proof
             ,
             is
             not
             so
             great
             as
             his
             clamor
             against
             Theodoret
             ,
             
             yet
             upon
             this
             proof
             alone
             doth
             he
             infer
             this
             Conclusion
             ,
             Angelos
             venerari
             ,
             non
             Haereticorum
             ,
             sed
             Catholicae
             Ecclesiae
             mos
             fuit
             ;
             
               The
               worshipping
               of
               Angels
               was
               a
               Custom
               ,
               not
               of
               Haereticks
               ,
               but
               of
               the
               Catholick
               Church
            
             ;
             Sure
             if
             it
             had
             been
             so
             ,
             the
             Greek
             and
             Latine
             Interpreters
             upon
             St.
             Paul
             to
             the
             Colossians
             would
             not
             so
             unanimously
             have
             condemned
             it
             ;
             For
             if
             this
             false
             worship
             had
             gotten
             generally
             into
             their
             practice
             ,
             it
             would
             also
             have
             gotten
             into
             their
             Doctrine
             ,
             as
             it
             hath
             since
             into
             yours
             ;
             which
             makes
             all
             your
             late
             writers
             so
             zealous
             for
             it
             ,
             and
             so
             copious
             in
             it
             ,
             particularly
             Baronius
             who
             had
             not
             the
             patience
             to
             stay
             longer
             then
             the
             sixtyeth
             year
             after
             our
             blessed
             Saviours
             Incarnation
             ,
             to
             find
             out
             this
             Custome
             ,
             and
             had
             the
             confidence
             as
             soon
             as
             he
             had
             found
             it
             ,
             to
             foist
             it
             upon
             
               the
               Catholick
               Church
            
             ,
             because
             he
             saw
             it
             was
             practised
             in
             his
             own
             :
             And
             the
             like
             favour
             hath
             he
             shewed
             to
             all
             your
             other
             present
             corruptions
             ,
             whether
             in
             Doctrine
             or
             in
             Practice
             ,
             bringing
             them
             all
             into
             the
             first
             century
             of
             years
             after
             Christ
             ,
             that
             what
             their
             own
             grosseness
             diminished
             from
             their
             native
             Verity
             ,
             his
             wit
             and
             learning
             might
             add
             to
             their
             pretended
             Antiquity
             :
             But
             concerning
             this
             your
             present
             
             corruption
             in
             Practice
             ,
             (
             I
             mean
             the
             worshipping
             of
             Angels
             ,
             )
             he
             concludes
             thus
             ;
             Id
             verò
             quàm
             purè
             ,
             Sanctè
             ,
             religiosè
             ,
             &c.
             
             
               How
               purely
               ,
               how
               holily
               ,
               how
               religiously
               it
               hath
               been
               alwayes
               practised
               in
               the
               Church
               ,
               I
               have
               shewed
               in
               my
               annotations
               upon
               the
               Roman
               Martyrologie
               ,
               on
               the
            
             8.
             
               of
               May
            
             :
             I
             was
             big
             with
             expectation
             of
             some
             invincible
             arguments
             in
             his
             Martyrology
             ,
             till
             I
             had
             consulted
             it
             ;
             but
             there
             I
             found
             only
             some
             several
             Apparitions
             of
             St.
             Michael
             the
             Archangel
             ,
             no
             proof
             at
             all
             that
             the
             Church
             had
             worshipped
             him
             ,
             save
             only
             Baronius
             his
             own
             word
             ,
             authentical
             enough
             perchance
             with
             some
             of
             you
             (
             as
             it
             was
             with
             Binius
             )
             to
             bear
             down
             poor
             Theodorete
             ;
             but
             I
             hope
             not
             authentical
             enough
             with
             any
             to
             bear
             down
             St.
             Paul
             ;
             Therefore
             in
             vain
             doth
             your
             Goliah
             speak
             of
             Purity
             in
             that
             which
             St.
             Paul
             imputes
             to
             a
             
               fleshly
               mind
            
             ,
             (
             then
             which
             nothing
             is
             more
             impure
             ;
             )
             and
             of
             Holiness
             in
             that
             ,
             which
             St.
             Paul
             saith
             
               beguils
               us
               of
               our
               reward
            
             ,
             (
             for
             unholiness
             ,
             it
             all
             can
             do
             ●…o
             more
             ;
             )
             And
             of
             Religion
             in
             that
             ,
             of
             which
             St.
             Paul
             saith
             ,
             
               And
               holding
               not
               the
               Head
            
             ,
             (
             for
             we
             cannot
             well
             say
             more
             of
             the
             greatest
             Irreligion
             :
             )
             And
             as
             vainly
             doth
             he
             impute
             that
             to
             the
             Catholick
             
             Church
             ,
             which
             is
             so
             full
             of
             Impurity
             ,
             Unholiness
             and
             Irreligion
             ;
             And
             this
             manner
             ;
             of
             arguing
             is
             without
             doubt
             good
             in
             it self
             ;
             for
             it
             makes
             humane
             reason
             subordinate
             to
             Divine
             Authority
             ,
             as
             to
             an
             Infinitly
             higher
             Reason
             ,
             labouring
             to
             prove
             what
             God
             hath
             commanded
             us
             to
             believe
             ,
             even
             that
             his
             Catholick
             Church
             is
             pure
             and
             Holy
             ,
             and
             because
             it
             is
             so
             ,
             admits
             not
             any
             such
             gross
             practice
             of
             Impurity
             &
             unholiness
             ;
             For
             what
             is
             made
             sin
             in
             it self
             by
             Gods
             Word
             ,
             cannot
             by
             the
             wit
             o●…
             men
             be
             made
             holiness
             in
             Gods
             Church
             :
             But
             if
             this
             manner
             of
             arguing
             were
             not
             good
             in
             its
             own
             nature
             ,
             yet
             it
             were
             good
             against
             Baronius
             ,
             who
             useth
             no
             other
             argument
             to
             confute
             Theodorets
             Authority
             ,
             but
             only
             his
             own
             deductions
             ,
             confounding
             those
             two
             Topicks
             ,
             which
             are
             so
             distinct
             in
             themselves
             ,
             even
             
               Humane
               Reason
            
             ,
             and
             
               Humane
               Authority
            
             ;
             proving
             the
             Cherinthian
             Haereticks
             
               did
               not
            
             worship
             Angels
             ,
             because
             he
             had
             found
             a
             reason
             ,
             why
             they
             
               should
               not
            
             ;
             whereas
             if
             he
             would
             indeed
             have
             acted
             the
             part
             of
             a
             true
             Histor●…an
             ,
             or
             of
             a
             good
             Divine
             ,
             he
             should
             have
             con●…uted
             Theodorets
             Authority
             by
             some
             greater
             and
             better
             Authority
             ;
             But
             that
             he
             saw
             was
             impossible
             for
             him
             to
             do
             ,
             for
             
             the
             whole
             stream
             of
             Ecclesiastical
             writers
             run
             with
             a
             full
             torrent
             and
             tide
             against
             him
             ;
             and
             we
             may
             well
             guess
             he
             was
             very
             much
             put
             to
             his
             shifts
             ,
             when
             he
             was
             forced
             to
             put
             so
             strange
             a
             gloss
             as
             he
             did
             upon
             the
             Council
             of
             Laodicea
             ;
             for
             whereas
             the
             Fathers
             there
             said
             ,
             (
             Can.
             35.
             )
             
               It
               becomes
               not
               Christians
               to
               leave
               the
               Church
               of
               God
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               And
               to
               name
               the
               Angels
               ,
               (
               sc.
            
             in
             their
             prayers
             ,
             as
             calling
             upon
             them
             ,
             instead
             of
             calling
             upon
             God
             )
             
               for
               that
               were
               to
               be
               guilty
               of
               a
               secret
               Idolatry
               ,
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               and
               to
               forsake
               the
               Lord
               Jesus
               Christ
               ,
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             )
             (
             which
             in
             St.
             Pauls
             language
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               not
               holding
               the
               Head
               ;
               )
               Baronius
            
             is
             pleased
             to
             say
             ,
             That
             the
             Canon
             is
             to
             be
             interpreted
             of
             those
             false
             Angels
             which
             the
             Heathen
             worshipped
             ;
             (
             falsorum
             Angelorum
             ,
             eorum
             nimirum
             quos
             venerarentur
             idololatrae
             ,
             venerationem
             prohibuit
             ,
             alludens
             fortasse
             ad
             Genii
             cultū
             ,
             &c.
             
             Bar.
             an
             .
             60.
             nu
             .
             23.
             )
             He
             might
             as
             well
             have
             said
             that
             the
             Council
             made
             Canons
             for
             Heathens
             and
             not
             for
             Christians
             ,
             though
             they
             expresly
             say
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             It
             becomes
             not
             Christians
             to
             leave
             the
             Church
             
             of
             God
             ;
             And
             that
             they
             had
             forbid
             such
             men
             to
             leave
             the
             Church
             ,
             who
             were
             never
             of
             the
             Chuch
             ;
             had
             called
             them
             
               secret
               Idolaters
            
             ,
             who
             were
             most
             
               open
               Idolaters
            
             ;
             had
             required
             them
             not
             to
             forsake
             Christ
             ,
             who
             had
             never
             come
             near
             Christ
             ;
             and
             in
             one
             word
             ,
             had
             called
             that
             
               worshipping
               of
               Angels
            
             ,
             which
             was
             indeed
             
               worshipping
               of
               Divels
            
             :
             Such
             dangerous
             Rocks
             are
             skillfull
             Pilots
             cast
             upon
             ,
             who
             will
             not
             stear
             by
             the
             Card
             of
             Gods
             Word
             ,
             but
             let
             their
             own
             phansie
             fill
             their
             Sailes
             ,
             for
             that
             is
             little
             better
             then
             a
             
               tempestuous
               wind
               called
               Euroclidon
            
             ,
             which
             will
             drive
             them
             up
             and
             down
             ,
             either
             in
             Adria
             or
             in
             Tiber
             till
             they
             have
             made
             Shipwrack
             of
             the
             Truth
             ;
             And
             if
             you
             think
             me
             overlavish
             in
             th●…s
             expression
             ,
             pray
             consider
             its
             a
             less
             immodesty
             in
             me
             to
             put
             a
             fancy
             upon
             your
             Baronius
             ,
             then
             t
             was
             in
             him
             to
             put
             a
             frenzy
             upon
             the
             Council
             :
             Is
             not
             this
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             To
             be
             a
             slave
             to
             a
             received
             opinion
             ?
             &
             why
             should
             that
             man
             think
             to
             overmaster
             anothers
             judgement
             ,
             who
             can
             be
             contented
             to
             enslave
             his
             own
             ?
          
           
             18.
             
             I
             now
             come
             to
             your
             last
             argument
             for
             praying
             to
             Angels
             ,
             which
             is
             this
             ,
             
               least
               we
               should
               ungratefully
               slight
               them
               ,
               contrary
               to
               Gods
               command
               ,
            
             Exod.
             23.
             21.
             
             Observa
             ●…um
             ,
             &
             andi
             v●…m
             ejus
             ,
             nec
             contemnendum
             
             putes
             :
             This
             argument
             is
             a
             strain
             higher
             then
             that
             of
             the
             Trent
             Catechist
             ;
             For
             he
             only
             saith
             ,
             
               That
               the
               Invocation
               of
               Angels
               is
               not
               repugnant
               to
               the
               first
               Commandement
               ,
            
             huic
             legi
             non
             repugnare
             ;
             (
             Catech.
             Trid.
             de
             primo
             praecepto
             ,
             cap.
             3.
             )
             but
             you
             are
             not
             contented
             therewith
             ;
             you
             say
             farther
             ,
             That
             Invocation
             of
             Angels
             is
             commanded
             in
             the
             first
             Commandement
             ;
             for
             you
             quote
             a
             Text
             for
             it
             which
             must
             be
             reduced
             to
             that
             Commandement
             or
             to
             none
             ,
             and
             so
             be
             accounted
             as
             no
             part
             of
             Gods
             Law
             ,
             if
             it
             belong
             not
             to
             that
             Commandement
             :
             But
             indeed
             the
             Text
             you
             quote
             is
             to
             be
             reduced
             to
             the
             first
             Commandement
             ,
             &
             consequently
             cannot
             concern
             any
             Angel
             ,
             but
             must
             concern
             only
             God
             ;
             for
             though
             your
             Cardinal
             was
             so
             bold
             with
             the
             Laodicean
             Council
             as
             to
             say
             ,
             when
             that
             
               named
               Angels
            
             ,
             it
             
               meaned
               D●…vels
            
             ;
             yet
             I
             hope
             ,
             you
             wil
             not
             be
             so
             bold
             with
             the
             Holy
             Scripture
             as
             to
             say
             ,
             When
             that
             
               nameth
               God
            
             ,
             it
             
               meaneth
               Angels
            
             :
          
           
             
               Thou
               shalt
               have
               no
               other
               Gods
               but
               me
               ,
            
             saith
             the
             Text.
             Do
             not
             you
             say
             ,
             we
             may
             have
             none
             of
             
               the
               Heathens
               Gods
               ,
               Bacchus
            
             ,
             or
             Venus
             or
             Jupiter
             ,
             which
             were
             evil
             Angels
             ;
             but
             we
             may
             have
             some
             of
             
               the
               Christians
               Gods
            
             ,
             St.
             Michael
             ,
             St.
             Gabriel
             ,
             St.
             
             Raphael
             ,
             which
             were
             Holy
             Angels
             ;
             Or
             if
             you
             must
             needs
             say
             it
             in
             obedience
             to
             your
             great
             Master
             ,
             (
             for
             you
             seem
             all
             as
             sworn
             homagers
             to
             your
             two
             Cardinals
             Bellarmine
             and
             Baronius
             )
             yet
             a
             greater
             then
             he
             will
             confute
             your
             saying
             ;
             For
             the
             Holy
             Ghost
             calleth
             the
             Angel
             you
             mention
             no
             less
             then
             God
             ,
             yea
             then
             Jehovah
             the
             everliving
             God
             ,
             Exod.
             13.
             21.
             
             
               And
               the
               Lord
               went
               before
               them
               by
               day
               in
               a
               pillar
               of
               a
               cloud
               to
               lead
               them
               the
            
             way
             ,
             
               and
               by
               ●…ight
               in
               a
               pillar
               of
               fire
            
             ;
             This
             is
             the
             Angel
             concerning
             whom
             it
             s
             said
             ,
             Observa
             eum
             ,
             &c.
             
             
               Beware
               of
               him
               and
               obey
               his
               Voyce
               ,
               and
               provoke
               er
               conte●…n
               him
               not
               ,
            
             as
             the
             context
             plainly
             sheweth
             ,
             
               For
               he
               will
               not
               pardon
               your
               trangressions
               ,
               for
               my
               name
               is
               in
               him
            
             ;
             and
             again
             v.
             22.
             
             
               If
               thou
               shall
               indeed
               obey
               his
               Voyce
               ,
               and
               do
               all
               that
               I
               speak
            
             ;
             and
             v.
             23.
             
             
               For
               mine
               Angel
               shall
               go
               before
               thee
               ,
               and
               bring
               thee
               in
               unto
               the
               Amorites
               ,
               and
               I
               will
               cut
               them
               off
               :
            
             Here
             are
             two
             persons
             indeed
             named
             ,
             for
             he
             saith
             mine
             Angel
             and
             I●…
             ,
             but
             one
             and
             the
             same
             God
             ,
             one
             and
             the
             same
             Lord
             ,
             who
             requireth
             their
             Obedience
             ,
             and
             promiseth
             his
             own
             gracious
             presence
             and
             Protection
             ;
             Wherefore
             all
             that
             this
             Text
             will
             afford
             you
             ,
             is
             that
             the
             Eternal
             Son
             of
             God
             is
             called
             an
             Angel
             ,
             
             (
             as
             He
             was
             before
             ,
             Gen.
             48.
             16.
             
             )
             not
             that
             an
             Angel
             is
             made
             a
             God
             ,
             or
             ought
             to
             be
             religiously
             worshipped
             :
             For
             though
             the
             Law
             was
             delivered
             by
             Angels
             ,
             and
             God
             might
             send
             a
             Guardian
             Angel
             with
             his
             People
             ,
             yet
             here
             God
             and
             the
             Angel
             are
             in
             effect
             made
             terms
             convertible
             ,
             and
             therefore
             most
             signifie
             one
             and
             the
             same
             thing
             :
             If
             the
             Jews
             had
             interpreted
             these
             and
             the
             like
             Texts
             of
             the
             
               Angels
               properly
               so
               called
            
             ,
             it
             had
             been
             scarce
             possible
             for
             so
             great
             a
             number
             of
             them
             to
             have
             turned
             Sadduces
             ,
             and
             to
             have
             said
             
               There
               are
               no
               Angels
            
             ;
             yet
             if
             the
             Christians
             will
             needs
             interpret
             the
             same
             Texts
             
               of
               the
               Angels
               properly
               so
               called
               ,
            
             it
             will
             not
             be
             impossible
             for
             them
             to
             turn
             worse
             Sadduces
             ,
             and
             to
             say
             ,
             
               There
               is
               no
               God
            
             ;
             for
             they
             will
             have
             no
             Honour
             ,
             no
             worship
             left
             for
             him
             ;
             being
             bound
             by
             these
             Texts
             so
             interpreted
             ,
             to
             bestow
             it
             all
             upon
             the
             Angels
             ;
             As
             the
             mistaken
             Jew
             had
             no
             Angel
             in
             his
             Faith
             ,
             so
             the
             mistaken
             Christian
             may
             have
             nothing
             but
             Angel
             ,
             (
             that
             is
             ,
             no
             God
             ,
             )
             in
             his
             Religion
             ;
             and
             by
             this
             means
             come
             to
             be
             the
             worser
             Sadducee
             :
             For
             he
             that
             will
             say
             Angels
             are
             to
             be
             religiously
             worshipped
             ,
             must
             go
             for
             that
             worship
             to
             the
             first
             Table
             ,
             since
             that
             only
             treats
             of
             the
             elicite
             
             acts
             of
             Religion
             ,
             and
             consequently
             either
             must
             leave
             out
             God
             ,
             or
             joyn
             the
             Angels
             with
             God
             in
             all
             the
             four
             first
             Commandements
             ,
             making
             them
             Gods
             Copartners
             in
             all
             Adorations
             ,
             Invocations
             ,
             Dedications
             ,
             consecrating
             to
             them
             Liturgies
             ,
             Churches
             ,
             Priests
             ,
             Sabbaths
             ,
             and
             what
             not
             ?
             and
             in
             effect
             say
             ,
             
               There
               is
               no
               God
            
             ,
             whiles
             in
             his
             Religion
             he
             saith
             ,
             
               there
               are
               so
               many
               Gods.
            
             
          
           
             But
             you
             are
             afraid
             of
             ungratefully
             slighting
             the
             Angels
             ;
             why
             not
             more
             afraid
             of
             ungratefully
             slighting
             the
             God
             that
             made
             them
             ,
             and
             of
             whose
             command
             they
             minister
             unto
             you
             ?
             For
             even
             in
             this
             very
             place
             where
             it
             is
             said
             ,
             
               Behold
               I
               send
               an
               Angel
               before
               thee
               ,
               to
               keep
               thee
               in
               the
               way
               ,
               and
               to
               bring
               thee
               into
               the
               Place
               which
               I
               have
               prepared
               ,
            
             v.
             20.
             it
             is
             also
             said
             ,
             
               And
               ye
               shall
               serve
               the
               Lord
               your
               God
               ,
            
             v.
             25.
             
             You
             may
             acknowledge
             that
             God
             sends
             a
             Guardian
             Angel
             before
             you
             to
             keep
             you
             in
             your
             way
             ,
             and
             to
             bring
             you
             into
             the
             Place
             which
             he
             hath
             prepared
             for
             your
             Soul
             ,
             even
             to
             Abrahams
             Bosome
             ;
             yet
             you
             may
             not
             worship
             or
             invocate
             that
             Angel
             ;
             for
             it
             is
             said
             expresly
             ,
             
               ye
               shall
               serve
               the
               Lord
               your
               God
            
             ;
             and
             surely
             Invocation
             is
             the
             highest
             act
             of
             Religious
             service
             .
             Angele
             
             Dei
             qui
             custos
             es
             mei
             ,
             me
             tibi
             commissum
             pietate
             supernâ
             hodiè
             illumina
             custodi
             ,
             rege
             ,
             &
             guberna
             ,
             Amen
             .
             This
             is
             your
             daily
             Invocation
             of
             your
             Guardian
             Angel
             ;
             can
             you
             suppose
             him
             to
             do
             all
             this
             and
             not
             suppose
             him
             to
             be
             God
             ?
             if
             you
             can
             ,
             pray
             shew
             me
             what
             can
             the
             Son
             of
             God
             ,
             or
             the
             Spirit
             of
             God
             do
             more
             ?
             why
             not
             rather
             say
             Fili
             Dei
             ,
             or
             Spiritus
             Dei
             ,
             O
             thou
             Son
             of
             God
             ,
             or
             O
             thou
             Spirit
             of
             God
             ,
             then
             O
             thou
             Angel
             of
             God
             ,
             enlighten
             ,
             keep
             ,
             rule
             and
             govern
             me
             this
             day
             and
             ever
             :
             Is
             not
             this
             indeed
             to
             ask
             grace
             of
             an
             Angel
             ,
             which
             yet
             your
             own
             Cardinal
             proveth
             (
             from
             that
             of
             the
             Psalmist
             ,
             
               Gratiam
               &
               gloriam
               dabit
               Dominus
               ,
               )
            
             is
             to
             be
             asked
             only
             of
             God
             ?
             For
             what
             can
             grace
             or
             the
             Spirit
             of
             grace
             do
             more
             then
             enlighten
             the
             understanding
             ,
             then
             keep
             rule
             and
             govern
             the
             will
             and
             affections
             ?
             Can
             any
             but
             God
             alone
             have
             an
             immediate
             influence
             or
             operation
             upon
             the
             Soul
             of
             man
             ,
             who
             alone
             as
             he
             is
             omnipotent
             to
             make
             it
             ,
             so
             he
             is
             omnipresent
             to
             possess
             and
             keep
             it
             ,
             and
             omniscient
             to
             guide
             and
             govern
             it
             ?
             If
             a
             good
             Angel
             can
             immediately
             by
             himself
             illuminate
             my
             understanding
             ,
             may
             not
             also
             an
             evil
             Angel
             transform
             himself
             into
             an
             Angel
             of
             
             Light
             ,
             and
             deceive
             me
             with
             false
             Illuminations
             ?
             And
             what
             would
             become
             of
             my
             Soul
             ,
             if
             any
             Angel
             had
             such
             a
             power
             over
             it
             ?
             for
             how
             should
             I
             then
             exclude
             the
             Divel
             from
             having
             the
             same
             power
             ?
             I
             cannot
             but
             say
             that
             I
             know
             mine
             own
             heart
             little
             ,
             and
             yet
             sure
             my
             Guardian
             Angel
             knows
             it
             less
             :
             If
             God
             alone
             be
             the
             Searcher
             of
             hearts
             ,
             then
             he
             alone
             must
             be
             the
             infallible
             guide
             and
             Governour
             of
             Souls
             :
             Therefore
             as
             I
             dare
             not
             say
             ,
             O
             Angel
             of
             the
             Lord
             ,
             but
             
               O
               Lord
               ,
               thou
               hast
               searched
               me
               out
               and
               known
               me
               ;
               thou
               knowest
               my
               down-sitting
               and
               mine
               uprising
               ,
               thou
               understandest
               my
               thoughts
               long
               before
               ;
               Thou
               art
               about
               my
               path
               and
               about
               my
               bed
               ,
               and
               spiest
               out
               all
               my
               wayes
            
             ;
             So
             I
             dare
             not
             say
             ,
             Try
             me
             O
             Angel
             of
             God
             ,
             but
             
               Try
               me
               O
               God
               ,
               and
               seek
               the
               ground
               of
               my
               heart
               ,
               prove
               me
               and
               examine
               my
               thoughts
               ;
               look
               well
               if
               there
               be
               any
               way
               of
               wickedness
               in
               me
               ,
               and
               lead
               me
            
             (
             this
             day
             and
             ever
             )
             
               in
               the
               way
               ever
               lasting
            
             ,
             Ps.
             139.
             
          
           
             'T
             is
             an
             excellent
             observation
             of
             Abulen●…is
             ,
             Dicitur
             quod
             loquutus
             est
             Deus
             ,
             ne
             tantum
             beneficium
             vel
             tantus
             actus
             ,
             quantus
             est
             dare
             legem
             ,
             attribueretur
             Angelo
             ,
             ne
             crederent
             se
             Judaei
             obligatos
             Angelis
             ,
             (
             Tost
             ,
             in
             Exod.
             20.
             q.
             1.
             )
             
               It
               is
            
             
             
               said
               God
               spake
               all
               these
               words
               at
               the
               giving
               of
               the
               Law
               ,
               least
               if
               such
               a
               great
               blessing
               had
               been
               attributed
               to
               an
               Angel
               ,
               The
               Jews
               might
               think
               themselves
               obliged
               to
               the
               Angels
               :
            
             The
             Jews
             might
             not
             think
             themselves
             obliged
             to
             the
             Angels
             for
             giving
             the
             Law
             ,
             and
             may
             Christians
             pray
             to
             them
             for
             assistance
             in
             keeping
             it
             ?
             If
             so
             ,
             how
             will
             you
             answer
             your
             own
             Baronius
             ,
             An.
             60.
             n.
             19.
             
             Quòd
             praecipuos
             Episcopos
             appellet
             Angelos
             ,
             planè
             significat
             instar
             hominum
             Angelos
             hominibus
             ministrare
             ,
             nec
             tantae
             esse
             excellentiae
             ,
             ut
             quae
             divina
             sunt
             ,
             iisdem
             tribuantur
             ;
             
               The
               Spirit
               of
               God
               in
               giving
               the
               Title
               of
               Angels
               to
               the
               chiefest
               Bishops
               ,
               doth
               plainly
               shew
               that
               as
               men
               so
               Angels
               do
               minister
               unto
               men
               ,
               and
               are
               not
               of
               so
               great
               excellency
               ,
               as
               that
               we
               should
               ascribe
               to
               them
               those
               things
               which
               belong
               to
               God
            
             ;
             All
             the
             world
             cannot
             say
             more
             against
             your
             daily
             prayer
             to
             your
             Guardian
             Angel.
             He
             ministers
             to
             you
             no
             otherwise
             then
             your
             Bishop
             enlightning
             you
             Instrumentally
             by
             propounding
             ,
             directing
             ,
             applying
             heavenly
             thoughts
             to
             your
             understanding
             ,
             not
             efficiently
             by
             infusing
             or
             increasing
             them
             ;
             And
             by
             this
             reason
             you
             may
             no
             more
             invocate
             him
             for
             Illumination
             then
             you
             may
             your
             Bishop
             ;
             for
             he
             is
             not
             of
             so
             
             great
             excellency
             that
             you
             should
             ascribe
             to
             him
             those
             things
             which
             belong
             to
             God
             :
             Till
             you
             can
             say
             of
             him
             that
             he
             hath
             opened
             the
             eyes
             of
             your
             body
             to
             receive
             the
             Light
             of
             nature
             ,
             how
             can
             you
             say
             to
             him
             ,
             Open
             the
             eyes
             of
             my
             Soul
             to
             rereive
             the
             light
             of
             Grace
             ?
             Till
             you
             can
             say
             of
             him
             ,
             he
             hath
             enlightned
             the
             darkness
             of
             the
             night
             ,
             how
             can
             you
             say
             to
             him
             ,
             Enlighten
             the
             darkness
             of
             mine
             understanding
             ?
             The
             Centurion
             had
             many
             servants
             under
             him
             ,
             and
             they
             all
             did
             come
             and
             go
             as
             he
             bade
             them
             ,
             to
             do
             any
             Acts
             of
             favourable
             assistance
             to
             the
             Jews
             ;
             should
             therefore
             the
             servants
             have
             the
             thanks
             and
             honour
             that
             was
             due
             unto
             their
             master
             ?
             I
             find
             that
             when
             Lazarus
             died
             he
             was
             carried
             by
             the
             Angels
             into
             Abrahams
             bosome
             ;
             yet
             I
             do
             not
             find
             that
             Lazarus
             said
             to
             
               his
               Guardian
               Angel
            
             ,
             (
             who
             doubtless
             was
             one
             of
             them
             ,
             )
             that
             carried
             him
             ,
             
               Into
               thy
               hands
               do
               I
               commend
               my
               spirit
            
             ;
             nor
             do
             I
             see
             how
             you
             can
             say
             so
             to
             yours
             ,
             unless
             you
             can
             also
             say
             unto
             him
             ,
             
               For
               thou
               hast
               redeemed
               me
               O
               Lord
               thou
               God
               of
               truth
            
             ;
             and
             if
             you
             cannot
             commend
             your
             Soul
             to
             your
             Guardian
             Angel
             
               when
               you
               die
            
             ,
             how
             can
             you
             commend
             your
             Soul
             to
             him
             
               whiles
               you
               live
            
             ?
             You
             may
             say
             with
             St.
             Stephen
             ,
             
             
               Lord
               Jesus
               receive
               my
               Spirit
            
             ,
             when
             it
             is
             to
             be
             carried
             to
             him
             by
             the
             Angels
             ,
             for
             they
             minister
             to
             this
             Lord
             ;
             But
             you
             cannot
             say
             ,
             Lord
             Jesus
             receive
             my
             Prayers
             ,
             when
             they
             are
             given
             or
             offered
             to
             his
             Angels
             ,
             for
             they
             are
             not
             fellow-sharers
             in
             his
             Lordship
             :
             And
             this
             instance
             alone
             is
             enough
             to
             answer
             all
             your
             objections
             which
             you
             have
             gathered
             out
             of
             my
             ejaculations
             ;
             but
             if
             not
             ,
             you
             may
             take
             another
             ;
             The
             Psalmist
             saith
             ,
             
               The
               Angel
               of
               the
               Lord
               tarrieth
               round
               about
               them
               that
               fear
               him
               ,
               and
               delivereth
               them
               ,
            
             yet
             he
             saith
             not
             ,
             
               O
               Taste
            
             and
             see
             how
             gracious
             the
             Angel
             of
             the
             Lord
             is
             ,
             But
             
               O
               Tast
               and
               see
               how
               gracious
               the
               Lord
               is
               ,
               blessed
               is
               the
               man
               that
               trusteth
               in
               him
               ,
            
             Ps.
             34.
             7
             ,
             8.
             
             My
             Guardian
             Angel
             is
             a
             ministring
             Spirit
             for
             my
             comfort
             ;
             but
             my
             God
             alone
             is
             an
             al-sufficient
             Spirit
             for
             my
             content
             :
             None
             but
             he
             can
             give
             the
             Spiritual
             gust
             &
             taste
             of
             a
             blessed
             immortality
             to
             my
             Soul
             ,
             who
             hath
             made
             it
             immortal
             ;
             and
             since
             my
             prayers
             are
             the
             chiefest
             means
             to
             procure
             this
             spiritual
             gust
             or
             Taste
             to
             my
             Soul
             ,
             how
             shall
             I
             pray
             to
             them
             who
             cannot
             give
             it
             ?
             I
             desire
             my
             Religion
             may
             be
             to
             me
             the
             beginning
             of
             my
             Salvation
             ,
             (
             for
             so
             is
             Grace
             the
             inchoation
             of
             Glory
             )
             and
             therefore
             cannot
             delight
             
             in
             such
             prayers
             as
             will
             not
             give
             my
             Soul
             the
             Antipast
             of
             eternity
             ,
             that
             is
             in
             such
             prayers
             as
             do
             not
             bid
             me
             say
             unto
             my self
             ,
             
               O
               Taste
               and
               see
               how
               gracious
               the
               Lord
               is
               ,
            
             because
             they
             do
             not
             ascend
             up
             so
             high
             as
             the
             Lord
             :
             For
             prayer
             being
             a
             spiritual
             colloquy
             with
             him
             to
             whom
             we
             pray
             ,
             why
             should
             I
             pray
             to
             an
             Angel
             ,
             which
             probably
             may
             not
             be
             present
             to
             partake
             of
             this
             colloquy
             ,
             and
             indeed
             cannot
             partake
             of
             it
             ,
             if
             it
             be
             meerly
             spiritual
             (
             that
             is
             only
             in
             the
             heart
             )
             or
             if
             he
             could
             ,
             why
             should
             my
             heart
             leave
             conversing
             with
             God
             ,
             to
             converse
             with
             his
             Servant
             ?
             Is
             not
             this
             to
             undervalue
             that
             happiness
             which
             I
             can
             not
             deserve
             ,
             should
             not
             desert
             ?
             nay
             is
             it
             not
             to
             undervalue
             prayer
             to
             make
             it
             the
             depression
             of
             the
             Soul
             to
             the
             Creature
             ,
             which
             God
             hath
             appointed
             for
             the
             elevation
             of
             the
             Soul
             unto
             himself
             ?
             What
             though
             one
             Angel
             destroyed
             185000.
             
             Assyrans
             ,
             may
             we
             therefore
             say
             unto
             him
             ,
             Remember
             
               not
               our
               iniquities
            
             ,
             nor
             the
             iniquities
             of
             our
             forefathers
             ,
             
               neither
               take
               thou
               vengeance
               of
               our
               sins
               ?
            
             And
             if
             we
             may
             not
             pray
             to
             Angels
             for
             the
             averting
             of
             Judgements
             ,
             then
             sure
             not
             for
             the
             obtaining
             of
             mercies
             ,
             since
             God
             useth
             them
             as
             his
             instruments
             for
             
             the
             one
             as
             well
             as
             for
             the
             other
             :
             If
             we
             may
             (
             as
             you
             infer
             )
             humbly
             pray
             them
             to
             do
             those
             good
             offices
             for
             us
             ,
             which
             God
             hath
             appointed
             them
             ,
             we
             may
             also
             humbly
             pray
             God
             ,
             to
             give
             us
             leave
             to
             sin
             against
             Him
             in
             our
             Prayers
             ;
             for
             to
             break
             his
             Commandement
             is
             to
             sin
             against
             Him
             ,
             and
             he
             hath
             expresly
             commanded
             ,
             saying
             ,
             
               Call
               upon
               me
               in
               the
               day
               of
               trouble
               ,
            
             Psal.
             50.
             15.
             
             In
             that
             he
             hath
             said
             
               Call
               upon
               me
            
             ,
             he
             hath
             also
             in
             effect
             said
             ,
             Call
             not
             upon
             any
             of
             my
             Angels
             ,
             for
             that
             is
             not
             to
             call
             upon
             me
             ;
             Therefore
             dare
             I
             not
             pray
             to
             Angels
             ,
             for
             fear
             of
             bringing
             Judas
             his
             curse
             upon
             my
             prayers
             ,
             of
             whom
             it
             was
             said
             ,
             
               Let
               his
               prayer
               be
               turned
               into
               sin
               ,
            
             Ps.
             109.
             v.
             7.
             
             For
             if
             my
             prayer
             be
             turned
             into
             sin
             ,
             how
             will
             my
             sin
             be
             turned
             into
             Repentance
             ?
             or
             my
             repentance
             be
             turned
             into
             mercy
             and
             forgiveness
             ;
             If
             my
             prayer
             end
             in
             sin
             ,
             how
             will
             my
             sin
             not
             end
             in
             damnation
             ?
             your
             own
             Clement
             the
             8.
             that
             corrected
             your
             Latine
             Translation
             ,
             (
             which
             was
             of
             much
             longer
             standing
             in
             your
             Church
             ,
             then
             any
             of
             your
             corrupt
             devotions
             )
             will
             rise
             up
             against
             you
             in
             Judgement
             if
             you
             will
             needs
             continue
             still
             in
             these
             corruptions
             ;
             For
             if
             he
             reformed
             your
             Bibles
             ,
             why
             should
             not
             you
             reform
             your
             Breviaries
             ?
          
        
      
       
         
         
           CHAP.
           VI.
           
             Of
             Justification
          
           .
        
         
           1.
           
           THe
           way
           of
           Truth
           
             in
             the
             Doctrine
          
           of
           Justification
           by
           Faith
           ,
           made
           dangerous
           
             by
             mens
             debates
          
           ,
           slippery
           
             by
             mens
             devices
             ,
             yet
             the
             truth
             it self
             never
             to
             be
          
           subverted
           or
           suppressed
           .
           2.
           
           
             The
             danger
             of
             not
             walking
             circumspectly
             in
             this
             way
             ,
             by
             taking
             —
             either
          
           faction
           or
           phansie
           
             for
             faith
          
           ?
           3.
           
           
             Gods
             Seers
             (
             or
             Ministers
             )
             above
             all
             are
             to
             avoid
             this
             danger
             ,
             and
             not
             to
             fear
             mens
             enmity
             for
             preaching
             Gods
             Truth
          
           ;
           4.
           
           
             Pleasure
             in
             unrighteousness
             makes
             this
             Doctrine
             not
             rightly
          
           preached
           ,
           
             and
             not
             rightly
          
           believed
           ;
           5.
           
           
             The
             Articles
             of
             faith
             not
             given
             to
             devour
             the
             Commandements
             ;
             therefore
             no
          
           sacrilegious
           or
           unjust
           
             person
             can
             be
             justified
             by
             faith
             in
          
           Christ
           ;
           6.
           
           
             This
             Gospel-Truth
             to
             be
             embraced
             by
             Papists
             ,
             and
             not
             forsaken
             by
             Protestants
             ,
             though
             it
             hath
             been
             most
             abused
             of
             all
             others
             ,
             and
             was
             so
             from
             the
             first
             entrance
             of
             the
             Gospel
             ,
             whence
             the
          
           Catholick
           Epistles
           
             were
             written
             chiefly
             against
             the
             Solifidian
             Haereticks
             .
          
           7.
           
           
             The
             Doctrine
             of
             Justification
             delivered
             by
             St.
          
           Paul
           ,
           (
           Rom
           3.
           )
           
             in
             two
             Propositions
             ;
             the
             one
             Negative
             .
          
           
           That
           't
           is
           not
           by
           works
           ,
           
             proved
             by
          
           3.
           
           
             Arguments
             ;
             The
             other
             affirmative
          
           ,
           That
           't
           is
           by
           ●…aith
           ,
           
             proved
             from
             all
             the
             causes
             of
             Justification
             ,
          
           viz.
           
             God
             the
          
           efficient
           ,
           
             Christ
             the
          
           meritorious
           ,
           
             Faith
             the
          
           instrumental
           ,
           
             remission
             of
             sins
             (
             through
             the
             imputation
             of
             Christs
             obedience
             ,
             )
             the
          
           formal
           
             cause
             ;
             And
             the
             declaration
             of
             Gods
             righteousness
             and
             mans
             glorying
             in
             God
             alone
             ,
             the
             two
             final
             causes
             thereof
             :
             These
          
           2.
           
           
             Propositions
             afterwards
             joyned
             together
             in
             one
             Dogmatical
             conclusion
             ,
          
           That
           a
           man
           is
           justified
           by
           faith
           without
           the
           deeds
           of
           the
           Law
           :
           
             which
             is
             again
             repeated
          
           ,
           Gal.
           3.
           
             and
             confirmed
             by
             Ten
             arguments
          
           :
           8.
           
           
             The
             best
             way
             of
             arguing
             in
             this
             heavenly
             Doctrine
             ,
             is
             by
             arguments
             that
             come
             from
             Heaven
             ,
             agreeing
             not
             only
             with
             the
          
           analogie
           of
           faith
           
             in
             the
             Doctrine
             they
             prove
             ,
             but
             also
             with
             the
          
           analogie
           of
           the
           Text
           ,
           
             in
             the
             man●…er
             of
             their
             proof
             :
          
           9.
           
           That
           [
           Faith
           which
           is
           without
           works
           ,
           justifieth
           not
           ,
           ]
           
             gives
             not
             works
             a
             share
             in
             justifying
             .
          
           10.
           
           That
           [
           Charity
           is
           greater
           then
           Faith
           ,
           ]
           
             gives
             it
             not
             a
             greater
             influence
             in
             Justification
             .
          
           11.
           
           
             This
             Text
          
           ,
           [
           Not
           the
           hearers
           of
           the
           Law
           are
           just
           before
           God
           ,
           but
           the
           doers
           of
           the
           Law
           shall
           be
           justified
           ]
           
             for
             faith
             is
             not
             in
          
           hearing
           
             but
             in
          
           doing
           ,
           
             not
             in
             the
          
           ear
           
             but
             in
             the
          
           heart
           ;
           12.
           
           St.
           
           James
           
             and
             St.
          
           Paul
           
             deliver
             one
             and
             the
             same
             doctrine
             concerning
             Justification
             ,
          
           [
           That
           t
           is
           by
           Faith
           in
           Chtist
           ,
           not
           by
           works
           ]
           
             but
             St.
          
           Paul
           
             speaks
             of
             Faith
             more
             in
             relation
             to
             Christ
             ,
          
           its
           proper
           Object
           ,
           
             to
             teach
             the
             Jews
          
           the
           necessity
           of
           Faith
           ,
           St.
           James
           
             speaks
             of
             Faith
             more
             in
             relation
             to
             works
             ,
          
           its
           proper
           effect
           ,
           
             to
             teach
             unsanctified
             Christians
          
           the
           obedience
           of
           Faith.
           13.
           
           
             The
             doctrine
             of
          
           Justification
           by
           Faith
           without
           works
           ,
           
             is
             the
             whole
             scope
             both
             of
             the
             Law
             and
             of
             the
             Gospel
             ,
             as
             is
             particularly
             proved
             in
             the
             Epistle
             to
             the
          
           Hebrews
           .
           14.
           
           
             Good
             worke
             are
          
           necessary
           consequents
           
             of
             the
             Faith
             that
             justifieth
             ,
             not
          
           Causes
           
             of
             the
          
           Justification
           ,
           
             and
             are
             no
             further
             required
             of
             us
             by
             any
             of
             the
             Apostles
             or
             Prophets
             ,
             in
             the
             judgement
             of
             St.
          
           Austin
           ,
           St.
           Ambrose
           ,
           
             and
             St.
          
           Chrysostom
           ;
           Therefore
           Justification
           by
           Faith
           without
           works
           ,
           
             was
             then
             the
             judgement
             of
             the
             Catholick
             Church
             ,
             and
             indeed
             is
             now
             of
             the
             present
             Roman
             Church
             ,
             if
             we
             look
             upon
             her
          
           Devotions
           ,
           
             not
             her
          
           Disputes
           .
           15.
           
           
             To
             maintain
          
           Justification
           by
           mans
           righteousness
           ,
           
             is
             not
             only
             to
          
           forsake
           
             Christs
             Church
             ,
             but
             also
             to
          
           destroy
           it
           .
           16.
           
           
             Christs
             imputed
             righteousness
             ,
             blasphemously
             called
             a
          
           Fiction
           by
           Bellarmin
           ,
           
             piously
             acknowledged
             a
          
           Reality
           
           by
           Pererius
           
             hîs
             brother
          
           Jesuit
           ;
           
             But
             the
             Saints
             imputed
             righteousness
             is
             a
             meer
          
           fiction
           ,
           
             both
             in
             regard
             of
             the
          
           Imputation
           
             which
             hath
             no
             promise
             of
             Gods
             acceptance
             ,
             and
             in
             regard
             of
             the
          
           righteousness
           
             which
             cannot
             challenge
             it
             ,
             as
             being
          
           incompleat
           
             because
             of
          
           Original
           and
           Actual
           
             sin
             ;
             therfore
             not
          
           superfluous
           
             in
             the
             best
             of
             Gods
             Saints
             ,
             as
             〈◊〉
             proved
             by
             several
             Texts
             of
             Holy
             Scripture
             ,
             according
             to
             the
             exposition
             of
             the
             Catholick
             Church
             .
          
           17.
           
           
             All
             men
             being
             sinners
             ,
             no
             man
             can
             be
             justified
             by
             his
             own
             righteousness
             .
          
           18.
           
           
             To
             be
             justified
             by
             works
             ,
             is
             to
             be
             justified
             without
             (
             if
             not
          
           against
           )
           Grace
           ,
           Christ
           ,
           and
           Faith.
           19.
           
           
             T
             is
             madness
             and
             wickedness
             for
             man
             to
             set
             up
          
           his
           own
           ,
           against
           his
           Saviours
           
             righteousness
             ;
             yet
             self-Justiciaries
             are
             guilty
             of
             this
             madness
             and
             wickedness
             ,
             undervaluing
             both
             Christs
             death
             ,
             and
             the
             Redemption
             thereby
             purchased
             for
             true
             blievers
             .
          
        
         
           
           
             The
             sixt
             Exception
             .
          
           
             IBidem
             sect
             .
             3.
             pag.
             196.
             
             Against
             Justification
             by
             works
             you
             alledge
             ,
             
               Being
               justified
               by
               Faith
               we
               have
               peace
               with
               God
               ,
            
             Rom.
             5.
             1.
             
             —
             But
             what
             faith
             ?
             The
             same
             St.
             Paul
             ,
             Gal.
             5.
             5
             ,
             6.
             saith
             thus
             ,
             ex
             fide
             spem
             Justitiae
             expectamus
             ;
             sed
             fides
             quae
             per
             Charitatem
             operatur
             ;
             Here
             are
             works
             required
             to
             Justification
             as
             well
             as
             faith
             ,
             which
             must
             proceed
             from
             charity
             ,
             which
             according
             to
             St.
             Paul
             ,
             1
             Cor.
             13.
             13.
             is
             greater
             then
             faith
             ,
             and
             must
             needs
             therefore
             have
             the
             greater
             influence
             in
             our
             justification
             :
             For
             as
             he
             saith
             ,
             Rom.
             2.
             13.
             
             
               Not
               the
               hearers
               of
               the
               Law
               ,
            
             [
             there
             is
             faith
             ]
             
               are
               just
               before
               God
               ,
               but
               the
               doers
               of
               the
               Law
            
             [
             there
             are
             good
             works
             ]
             
               shall
               be
               justified
            
             .
          
        
         
           
             The
             Answer
             .
          
           
             1.
             
             HE
             that
             walks
             on
             battlements
             ,
             had
             need
             take
             a
             special
             care
             of
             his
             footing
             ,
             because
             if
             he
             slip
             he
             must
             fall
             ;
             and
             if
             he
             fall
             he
             must
             be
             dashed
             to
             pieces
             ;
             And
             such
             is
             now
             the
             walk
             of
             all
             Orthodox
             Divines
             in
             the
             way
             of
             Gods
             Truth
             ,
             especially
             
             this
             of
             justification
             ,
             
               the
               main
               Gospel-Truth
            
             ;
             't
             is
             as
             if
             they
             walked
             upon
             battlements
             ;
             every
             step
             is
             slippery
             ,
             and
             every
             slip
             threatens
             ruin
             ;
             not
             that
             God
             hath
             left
             his
             way
             either
             dangerous
             or
             slippery
             ,
             but
             that
             some
             men
             have
             made
             it
             so
             ;
             their
             debates
             have
             made
             it
             dangerous
             ,
             their
             devices
             have
             made
             it
             slippery
             :
             For
             some
             men
             have
             turneth
             Devotion
             it self
             into
             Debate
             ,
             to
             make
             Gods
             way
             dangerous
             ;
             and
             Doctrine
             it self
             into
             Devices
             ,
             to
             make
             Gods
             way
             slippery
             ;
             And
             concerning
             such
             men
             it
             is
             the
             Apostle
             hath
             said
             ,
             
               Now
               as
            
             Jannes
             and
             Jambres
             withstood
             Moses
             ,
             
               so
               do
               these
               also
               resist
               the
               Truth
               ,
               men
               of
               corrupt
               minds
               ,
               reprobate
               concerning
               the
               faith
               ,
            
             (
             2
             Tim.
             3.
             8.
             )
             They
             that
             use
             tricks
             and
             devices
             to
             elude
             the
             sense
             ,
             when
             they
             cannot
             evade
             the
             
               sentence
               of
               the
               Law
               ,
               [
               Cursed
               is
               every
               one
               that
               continueth
               not
               in
               all
               things
               which
               are
               w●…itten
               in
               the
               book
               of
               the
               Law
               to
               do
               them
               ,
            
             Gal.
             3.
             10.
             
             ]
             do
             like
             Jannes
             and
             Jambres
             withstand
             Moses
             by
             enchantments
             making
             themselves
             Aegyptians
             ,
             when
             God
             made
             them
             Israelites
             ,
             or
             making
             themselves
             Magicians
             ,
             when
             God
             made
             them
             Divines
             only
             ;
             they
             seldome
             cry
             out
             Digitus
             Dei
             ,
             
               This
               is
               the
               finger
               of
               God
               ,
            
             though
             they
             be
             shewed
             never
             so
             
             plainly
             his
             own
             very
             hand
             writing
             to
             convence
             them
             ōf
             their
             resistance
             against
             the
             Truth
             :
             For
             the
             same
             corrupt
             minds
             that
             make
             them
             resist
             the
             Truth
             ,
             do
             also
             make
             them
             reprobate
             ,
             or
             of
             no
             Judgement
             concerning
             the
             faith
             ;
             For
             who
             can
             be
             judicious
             in
             the
             Faith
             but
             from
             the
             Truth
             ?
             and
             therefore
             he
             that
             resists
             the
             Truth
             ,
             must
             needs
             be
             of
             no
             Judgement
             concerning
             the
             faith
             ;
             And
             since
             we
             find
             among
             all
             the
             multitudes
             of
             factious
             men
             so
             little
             Judgement
             concerning
             the
             Faith
             ,
             we
             cannot
             but
             feat
             that
             they
             have
             all
             (
             more
             or
             less
             )
             resisted
             the
             Truth
             ;
             
               I
               am
               the
               way
               and
               the
               Truth
               ,
            
             saith
             Christ
             ;
             So
             that
             if
             the
             Christian
             look
             directly
             and
             constantly
             on
             Him
             ,
             he
             shall
             not
             walk
             out
             of
             the
             right
             way
             ,
             nor
             erre
             from
             the
             saving
             Truth
             ;
             Surely
             then
             t
             is
             because
             we
             have
             not
             looked
             
               on
               our
               Saviour
            
             ,
             but
             
               on
               our selves
            
             ,
             on
             our
             own
             Interests
             ,
             that
             our
             strayings
             have
             been
             so
             many
             from
             this
             right
             way
             ,
             our
             errours
             have
             been
             so
             many
             against
             this
             Soul-saving
             Truth
             ;
             How
             far
             this
             may
             concern
             the
             grand
             factions
             of
             Christendome
             I
             will
             not
             determine
             ,
             but
             sure
             I
             am
             they
             whose
             Religion
             is
             rebellion
             ,
             and
             whose
             faith
             is
             faction
             ,
             have
             no
             other
             Truth
             but
             their
             own
             phansies
             or
             imaginations
             ,
             
             and
             consequently
             can
             have
             no
             other
             God
             but
             their
             own
             Perverseness
             ;
             Yet
             we
             doubt
             not
             but
             as
             Aarons
             Rod
             swallowed
             up
             the
             Rods
             of
             the
             Magicians
             ,
             so
             will
             Religion
             at
             last
             swallow
             up
             rebellion
             ,
             and
             Faith
             will
             swallow
             up
             Faction
             ,
             and
             Truth
             will
             swallow
             up
             Phansie
             ,
             and
             Wisedome
             will
             swallow
             up
             Folly
             ,
             if
             not
             so
             as
             to
             be
             
               acknowledged
               of
               her
               enemies
            
             ,
             yet
             so
             as
             to
             be
             
               justified
               of
               her
               Children
            
             ;
             For
             the
             Apostle
             hath
             said
             most
             positively
             ,
             though
             more
             comfortably
             ,
             
               But
               they
               shall
               proceed
               no
               further
               ;
               for
               their
               folly
               shall
               be
               manifest
               to
               all
               :
            
             And
             he
             that
             hath
             promised
             concerning
             the
             Preachers
             of
             his
             truth
             ,
             hath
             much
             more
             promised
             concerning
             the
             Truths
             they
             are
             to
             Preach
             ,
             (
             especially
             those
             which
             so
             nearly
             concern
             the
             salvation
             of
             Souls
             )
             
               They
               shall
               not
               be
               removed
               into
               a
               Corner
               any
               more
               ;
               But
               thine
               eyes
               shall
               see
               thy
               teachers
               ,
               and
               thine
               ears
               shall
               hear
               a
               word
               behind
               thee
               saying
               ,
               This
               is
               the
               way
               ,
               walk
               ●…e
               in
               it
               ,
               when
               ye
               turn
               to
               the
               right
               hand
               ,
               and
               when
               ye
               turn
               to
               the
               left
               ,
            
             Isa.
             30.
             20
             ,
             21.
             2.
             
             But
             if
             the
             Lovers
             of
             Gods
             Truth
             will
             hope
             to
             obtain
             this
             promise
             of
             a
             word
             saying
             ,
             
               This
               is
               the
               way
            
             ,
             they
             must
             endeavour
             to
             obey
             that
             command
             ,
             
               see
               that
               ye
               walk
               circumspectly
            
             ,
             
             Eph.
             5.
             15.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             saith
             the
             Latine
             Church
             in
             the
             Text
             of
             Sixtus
             5.
             )
             
               See
               therefore
               how
               circumspectly
               ye
               walk
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             saith
             the
             Greek
             Church
             in
             the
             Text
             of
             St.
             
               Chrysostome
               )
               See
               therefore
               circumspectly
               how
               ye
               walk
            
             ;
             Men
             that
             will
             not
             wander
             in
             the
             
               by-paths
               of
               errour
            
             ,
             must
             have
             their
             eyes
             in
             their
             heads
             
               to
               look
               about
               them
            
             to
             see
             which
             is
             the
             way
             of
             Truth
             ,
             and
             they
             must
             keep
             their
             eyes
             open
             in
             their
             heads
             
               to
               look
               before
               them
            
             to
             walk
             in
             that
             way
             ;
             If
             they
             want
             a
             good
             circumspection
             to
             look
             about
             them
             ,
             they
             may
             chance
             never
             come
             into
             the
             right
             way
             ;
             if
             they
             want
             a
             good
             Prospection
             to
             look
             before
             them
             ,
             they
             may
             soon
             go
             out
             of
             it
             ;
             self-conceit
             is
             a
             great
             enemy
             to
             circumspection
             ;
             self-interest
             is
             a
             great
             enemy
             to
             prospection
             ;
             and
             't
             is
             commonly
             one
             of
             these
             two
             (
             if
             not
             both
             )
             that
             makes
             so
             many
             Christians
             not
             walk
             in
             the
             way
             of
             Truth
             ,
             but
             choose
             faction
             or
             phansie
             instead
             of
             Faith
             :
             This
             may
             seem
             to
             be
             far
             fetcht
             ,
             but
             it
             comes
             very
             neer
             my
             purpose
             ,
             and
             I
             pray
             God
             it
             may
             yet
             come
             neerer
             some
             mens
             consciences
             :
             For
             they
             who
             licentiously
             abuse
             this
             Doctrine
             of
             
               justification
               by
               faith
               in
               Christ
            
             ,
             choose
             phansie
             instead
             of
             Faith
             ,
             and
             turn
             
             the
             Grace
             of
             God
             into
             wantonness
             ;
             They
             who
             wilfully
             oppose
             it
             ,
             to
             set
             up
             their
             own
             righteousness
             ,
             choose
             faction
             instead
             of
             Faith
             ,
             and
             turn
             the
             Grace
             of
             God
             into
             nothing
             :
             for
             as
             mans
             age
             ,
             so
             his
             righteousness
             is
             as
             nothing
             in
             respect
             of
             God
             ,
             
               All
               my
               goods
               are
               nothing
               unto
               thee
               ,
            
             Psal.
             16.
             2.
             
             Both
             alike
             with
             Elymas
             the
             Sorcerer
             ,
             seek
             to
             turn
             away
             others
             from
             the
             Faith
             ,
             and
             may
             justly
             expect
             the
             hand
             of
             God
             upon
             them selves
             to
             make
             them
             so
             blind
             ,
             as
             not
             to
             see
             the
             Sun
             of
             Righteousness
             for
             ever
             .
             God
             of
             his
             infinite
             mercy
             take
             away
             this
             mist
             and
             dark●…ess
             from
             before
             the
             eyes
             of
             all
             his
             servants
             ,
             but
             especially
             of
             all
             his
             Seers
             ;
             for
             if
             the
             light
             of
             the
             world
             be
             darkness
             ,
             how
             great
             will
             be
             the
             darkness
             thereof
             ?
             If
             we
             delight
             in
             the
             inner
             darkness
             here
             ,
             how
             shall
             we
             escape
             the
             outer
             darkness
             hereafter
             ?
             If
             they
             were
             a
             
               rebellious
               people
               ,
               lying
               children
               ,
               children
               that
               would
               not
               hear
               the
               law
               of
               the
               Lord
               ,
               who
               said
               to
               the
               Seers
               ,
               See
               not
               ,
            
             (
             Isa.
             30.
             9
             ,
             10.
             )
             then
             what
             are
             those
             See●…s
             ,
             who
             say
             to
             themselves
             
               See
               not
            
             ,
             who
             shut
             their
             eyes
             against
             the
             light
             ,
             and
             shut
             their
             hearts
             against
             the
             Power
             of
             this
             Truth
             ?
             
               [
               But
               that
               no
               man
               is
               justified
               by
               the
               Law
               in
               the
               sight
               of
               God
               ,
               it
               is
            
             
             
               evident
               ;
               for
               the
               just
               shall
               live
               by
               Faith
               ,
            
             Gal.
             3.
             11.
             
             See
             the
             light
             of
             this
             Truth
             ,
             
               for
               it
               is
               evident
            
             ;
             see
             we
             the
             Power
             of
             this
             Truth
             ;
             for
             even
             the
             just
             shall
             not
             live
             by
             his
             works
             ,
             but
             by
             his
             Faith.
             
               The
               just
               shall
               live
               by
               Faith
               :
            
             q.
             d.
             The
             justest
             must
             ,
             that
             is
             ,
             hath
             that
             justice
             whereby
             he
             shall
             live
             eternally
             ,
             from
             his
             Faith
             ,
             not
             from
             his
             works
             ,
             from
             his
             Saviours
             righteousness
             ,
             not
             from
             his
             own
             :
             God
             speaking
             this
             soul-saving
             Truth
             so
             plainly
             to
             the
             understanding
             ,
             and
             pressing
             it
             so
             powerfully
             upon
             the
             Conscience
             ,
             bids
             all
             Christian
             Divines
             admire
             his
             goodness
             ,
             in
             shewing
             the
             great
             need
             and
             benefit
             of
             Christ
             ,
             not
             discover
             
               their
               own
               wickedness
            
             in
             seeking
             to
             undermine
             the
             very
             foundation
             of
             Christianity
             :
             Accordingly
             St.
             Chrys.
             expounds
             that
             precept
             ,
             
               [
               see
               ye
               walk
               circumspectly
               ,
               ]
            
             of
             the
             Ministers
             of
             the
             Gospel
             .
             Observe
             ,
             saith
             he
             ,
             how
             the
             Apostle
             doth
             forewarn
             (
             and
             forearm
             )
             the
             Preachers
             of
             Gods
             Truth
             ,
             againg
             all
             the
             oppositions
             of
             their
             and
             its
             enemies
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               whole
               Towns
               and
               Cities
               waged
               war
               against
               them
               ,
            
             (
             which
             the
             Canonist
             signally
             expressed
             after
             this
             manner
             ,
             
               Laici
               clericis
            
             Oppidò
             
               sunt
               infesti
               ,
            
             )
             yet
             they
             are
             furnished
             with
             no
             other
             
             armour
             but
             this
             to
             defend
             themselves
             ,
             
               see
               that
               ye
               walk
               ci●…rcumspectly
            
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             That
             is
             ,
             
               Give
               your
               enemies
               no
               other
               occasion
               of
               their
               enmity
               ,
               but
               onely
               from
               your
               Preaching
            
             (
             which
             is
             an
             occasion
             rather
             taken
             ,
             then
             given
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               let
               that
               alone
               be
               the
               ground
               of
               their
               enmity
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Let
               no
               man
               be
               able
               to
               accuse
               you
               of
               any
               thing
               else
               ,
            
             (
             and
             then
             your
             adversaries
             will
             accuse
             God
             ,
             not
             
               you
               .
            
             )
             An
             admirable
             gloss
             ,
             and
             seasonable
             for
             this
             Atheistical
             Age
             ,
             wherein
             men
             will
             not
             believe
             the
             Truth
             ,
             because
             they
             have
             pleasure
             in
             unrighteousness
             ,
             though
             St.
             Paul
             tell
             them
             plainly
             ,
             that
             they
             shall
             be
             damned
             for
             their
             unbelief
             :
             
               That
               they
               all
               m●…ght
               be
               damned
               who
               believe
               not
               the
               Truth
               ,
               but
               ●…ad
               pleasure
               in
               unrighteousness
               ,
            
             2
             Thes.
             2.
             12.
             4.
             
             It
             is
             the
             pleasure
             in
             unrighteousness
             which
             makes
             either
             the
             people
             not
             rightly
             believe
             Gods
             Truth
             ,
             or
             the
             Priests
             not
             rightly
             preach
             it
             ,
             and
             particularly
             this
             Truth
             of
             
               Justification
               by
               Faith
            
             ,
             which
             some
             of
             your
             Priests
             care
             not
             to
             preach
             ,
             because
             it
             will
             spoil
             their
             markets
             ;
             and
             some
             of
             our
             Priests
             had
             need
             preach
             more
             warily
             ,
             for
             fear
             it
             
             should
             spoil
             our
             people
             .
             It
             is
             onely
             
               pleasure
               in
               unrighteousness
            
             that
             hath
             hitherto
             opposed
             this
             Truth
             in
             its
             doctrine
             ,
             or
             poisoned
             this
             Truth
             in
             its
             belief
             ;
             For
             why
             should
             a
             Truth
             so
             clearly
             revealed
             in
             the
             word
             of
             Christ
             ,
             so
             neerly
             concerning
             the
             glory
             of
             Christ
             ,
             so
             highly
             cond●…ceing
             to
             the
             salvation
             of
             Christians
             ,
             be
             so
             violently
             opposed
             by
             some
             of
             your
             Priests
             in
             its
             doctrine
             ,
             but
             that
             it
             pulleth
             down
             the
             prices
             of
             Masses
             and
             Indulgences
             ,
             stopping
             the
             hands
             of
             silly
             and
             simple
             ,
             but
             yet
             liberal
             and
             munificent
             votaries
             ?
             Hence
             it
             is
             that
             Demetrius-like
             for
             love
             of
             gain
             ,
             they
             raise
             an
             uproar
             against
             St.
             Paul
             (
             for
             it
             is
             not
             against
             us
             ;
             it
             is
             against
             him
             ,
             or
             rather
             Gods
             Spirit
             in
             him
             ,
             the
             main
             Preacher
             of
             this
             Truth
             ,
             )
             taking
             this
             for
             their
             chiefest
             Topicks
             ,
             for
             
               Maxima
               &
               locus
               Maximae
               ,
               Sirs
               ,
               ye
               know
               that
               by
               this
               craft
               we
               have
               our
               wealth
               ,
            
             Acts
             19.
             25.
             
             For
             no
             other
             reason
             but
             covetousness
             can
             easily
             be
             alledged
             why
             the
             same
             men
             should
             so
             mainly
             cry
             up
             the
             Imputation
             of
             their
             own
             and
             their
             Saints
             imaginary
             merits
             and
             righteousness
             to
             the
             maintaining
             and
             filling
             the
             supposed
             Treasure
             of
             the
             Church
             ,
             and
             yet
             so
             mainly
             cry
             down
             the
             imputation
             of
             
             our
             blessed
             Saviour's
             real
             and
             allsufficient
             merits
             and
             righteousness
             ,
             to
             the
             exhausting
             and
             emptying
             the
             Treasures
             of
             the
             people
             ;
             Thus
             it
             is
             clear
             ,
             that
             
               pleasure
               in
               unrighteousness
            
             hath
             hitherto
             opposed
             the
             Truth
             in
             its
             doctrine
             ,
             making
             Mammons
             Chaplains
             not
             over
             zealous
             to
             serve
             God
             in
             searching
             out
             his
             Truth
             that
             they
             may
             believe
             it
             ,
             or
             over
             zealous
             to
             serve
             themselves
             in
             not
             preaching
             a
             Truth
             which
             they
             do
             believe
             .
          
           
             Again
             ,
             why
             should
             so
             many
             other
             formidable
             Truths
             and
             reasonings
             concerning
             righteousness
             ,
             temperance
             ,
             and
             judgment
             to
             come
             ,
             in
             and
             from
             the
             mouth
             of
             the
             same
             St.
             Paul
             ,
             make
             a
             Heathen
             tremble
             ,
             and
             not
             once
             move
             so
             many
             confident
             Christians
             ,
             but
             that
             this
             heavenly
             Truth
             of
             
               Justification
               by
               Faith
            
             ,
             hath
             been
             hitherto
             amongst
             them
             not
             rightly
             believed
             ,
             or
             poisoned
             in
             its
             belief
             ?
             and
             what
             venome
             can
             poison
             the
             operations
             of
             the
             soul
             ,
             but
             onely
             that
             of
             the
             Serpent
             ,
             the
             venome
             of
             sin
             ,
             
               turning
               the
               grace
               of
               our
               God
               into
               w●…n
               onness
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             into
             petulancy
             ,
             insolency
             ,
             and
             unsufferable
             contentiousness
             ,
             (
             for
             so
             the
             Greek
             Orator
             hath
             joyned
             these
             together
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Isocr
               .
               in
               Panath.
            
             )
             
             contending
             against
             ,
             not
             for
             the
             
               Faith
               once
               delivered
               to
               the
               Saints
               ,
            
             or
             which
             is
             all
             one
             ,
             
               denying
               the
               onely
               Lord
               God
               ,
               and
               our
               Saviour
               Jesus
               Christ
               ,
            
             Jud.
             4.
             
             Such
             men
             do
             falsely
             pretend
             Faith
             in
             Christ
             ,
             who
             do
             not
             deny
             ungodliness
             and
             worldly
             lusts
             ,
             who
             do
             not
             live
             
               soberly
               ,
               righteously
            
             ,
             and
             godly
             in
             this
             present
             world
             ;
             for
             they
             cannot
             look
             for
             that
             blessed
             hope
             ,
             and
             the
             glorious
             appearing
             of
             the
             great
             God
             ,
             and
             our
             Saviour
             Jesus
             Christ
             ;
             The
             Grace
             of
             God
             which
             bringeth
             salvation
             to
             others
             ,
             will
             bring
             the
             great
             damnation
             upon
             them
             ,
             because
             they
             resist
             that
             grace
             ,
             betray
             that
             Saviour
             ,
             and
             belye
             their
             own
             Souls
             :
             
               For
               most
               certainly
               the
               greatest
               miscreants
               that
               are
               would
               break
               off
               their
               sins
               by
               repentance
               ,
               and
               their
               iniquities
               by
               shewing
               mercy
               to
               the
               poor
               ,
            
             if
             they
             did
             with
             the
             eye
             of
             Faith
             see
             
               a
               watcher
               and
               an
               Holy
               one
               coming
               down
               from
               heaven
               ,
               and
               saying
               ,
               Hew
               the
               Tree
               down
               ,
               and
               destroy
               it
               ,
            
             Dan.
             4.
             
             Or
             if
             they
             did
             hear
             with
             an
             honest
             and
             good
             heart
             ,
             (
             and
             Faith
             cometh
             by
             no
             other
             hearing
             )
             that
             word
             of
             Christs
             forerunner
             in
             his
             first
             coming
             to
             save
             us
             ,
             which
             is
             therefore
             the
             fittest
             to
             put
             us
             in
             mind
             of
             his
             second
             coming
             to
             judge
             us
             ,
             
               O
               generation
               of
               Vipers
               ,
               who
               hath
               warned
            
             
             
               you
               to
               flee
               from
               the
               wrath
               to
               come
               ?
               Bring
               forth
               therefore
               fruits
               meet
               for
               repentance
               :
               And
               now
               also
               the
               axe
               is
               laid
               unto
               the
               root
               of
               the
               Tree
               ;
               Therefore
               every
               tree
               which
               bringeth
               not
               forth
               good
               fruit
               is
               hewn
               down
               and
               cast
               into
               the
               fire
               ,
            
             Matth.
             3.
             
             For
             surely
             that
             Faith
             cannot
             justifie
             the
             sinner
             which
             cannot
             justifie
             it self
             ,
             a
             Faith
             that
             hath
             eyes
             and
             seeth
             not
             the
             watcher
             ,
             the
             Holy
             one
             coming
             down
             from
             heaven
             ,
             that
             hath
             ears
             and
             heareth
             not
             the
             crier
             ,
             
               the
               voice
               of
               one
               crying
               in
               the
               wilderness
               ,
               prepare
               ye
               the
               way
               of
               the
               Lord
               ,
               make
               his
               paths
               strait
            
             ;
             A
             Faith
             that
             lets
             men
             profess
             Christ●…ans
             ,
             but
             live
             and
             act
             Infidels
             ,
             hardning
             their
             hearts
             ,
             stopping
             their
             ears
             ,
             closing
             their
             eyes
             ,
             lest
             at
             any
             time
             they
             should
             see
             with
             their
             eyes
             ,
             and
             hear
             with
             their
             eares
             ,
             and
             understand
             with
             their
             hearts
             ,
             and
             should
             be
             converted
             ,
             and
             their
             Saviour
             ,
             the
             Physitian
             of
             Souls
             ,
             should
             heal
             them
             .
             Thus
             it
             is
             also
             clear
             ,
             That
             
               pleasure
               in
               unrighteousness
            
             hath
             hitherto
             poisoned
             this
             Truth
             in
             its
             belief
             ,
             making
             men
             take
             phansie
             for
             Faith
             ,
             and
             think
             themselves
             in
             Heaven
             by
             their
             perswasion
             ,
             whiles
             they
             are
             even
             in
             H●…ll
             ,
             by
             theit
             affections
             and
             by
             their
             actions
             ,
             not
             regarding
             that
             word
             which
             they
             cannot
             deny
             ,
             
             dare
             not
             gainsay
             ;
             
               If
               ye
               were
               Abraham's
               children
            
             (
             who
             is
             the
             Father
             of
             the
             faithful
             )
             
               ye
               would
               do
               the
               works
               of
               Abraham
               ,
            
             Joh.
             8.
             39.
             
          
           
             5.
             
             For
             God
             gave
             us
             not
             the
             Articles
             of
             our
             Faith
             to
             be
             like
             Pharaohs
             lean
             kine
             ,
             to
             eat
             up
             the
             rules
             of
             his
             Commandments
             ,
             the
             fat-fleshed
             and
             well-favoured
             kine
             ,
             such
             as
             were
             fit
             for
             Sacrifices
             for
             himself
             ,
             much
             less
             such
             as
             were
             offered
             to
             himself
             for
             Sacrifices
             ;
             Therefore
             those
             can
             be
             no
             Gospel
             Instructions
             which
             teach
             men
             to
             devour
             widows
             houses
             ,
             nay
             ,
             to
             devour
             Gods
             own
             house
             ,
             and
             not
             onely
             his
             house
             ,
             but
             also
             his
             glory
             and
             worship
             ,
             under
             pretence
             of
             Faith
             ;
             for
             of
             these
             starveliug
             Documents
             ,
             we
             may
             justly
             say
             now
             ,
             and
             others
             will
             be
             able
             to
             say
             to
             the
             worlds
             end
             ,
             what
             is
             said
             of
             the
             starveling
             kine
             ,
             
               And
               when
               they
               had
               eaten
               them
               up
               ,
            
             (
             even
             all
             the
             fat
             Kine
             ,
             that
             came
             up
             out
             of
             the
             river
             ,
             and
             fed
             in
             the
             medow
             ,
             This
             is
             all
             the
             fatness
             of
             Sea
             and
             Land
             ,
             which
             their
             Forefathers
             had
             consecrated
             to
             the
             Service
             and
             Honour
             of
             God
             )
             
               it
               could
               not
               be
               known
               that
               they
               had
               eaten
               them
               ,
               but
               they
               were
               still
               ill-favoured
               as
               at
               the
               beginning
               ,
            
             Gen.
             41.
             21.
             
             He
             that
             hath
             commanded
             us
             
             to
             sanctifie
             publick
             Persons
             ,
             (
             as
             Mininisters
             )
             publick
             times
             (
             as
             Sabbaths
             or
             Festivals
             )
             publick
             places
             (
             as
             Churches
             )
             to
             his
             own
             worship
             ,
             will
             not
             ,
             cannot
             justifie
             those
             who
             sacrilegiously
             rob
             and
             persecute
             his
             Ministers
             ,
             mock
             and
             suppress
             his
             Sabbaths
             ,
             revile
             and
             profane
             his
             Churches
             :
             For
             it
             were
             very
             strange
             if
             such
             men
             who
             are
             angerly
             reproved
             ,
             and
             openly
             branded
             for
             sacrilegious
             ,
             profane
             ,
             blasphemous
             persons
             ,
             
               by
               the
               Spirit
               of
               God
            
             ,
             should
             (
             if
             they
             still
             persist
             in
             their
             Sacriledge
             ,
             profaneness
             and
             blasphemy
             )
             be
             acquitted
             and
             absolved
             for
             righteous
             and
             innocent
             persons
             ,
             
               by
               the
               Son
               of
               God
            
             ;
             The
             Spirit
             of
             God
             calleth
             them
             
               enemies
               ,
               adversaries
               ,
               and
               such
               as
               hate
               him
               ,
            
             Psal.
             14.
             
             Therefore
             surely
             the
             Son
             of
             God
             will
             not
             make
             them
             Saints
             ,
             accept
             them
             as
             friends
             ,
             reward
             them
             as
             
               servants
               :
               Such
               a
               devouring
            
             Gospel
             as
             this
             was
             never
             of
             Gods
             teaching
             ,
             though
             it
             hath
             been
             of
             mens
             practising
             ,
             to
             the
             discountenanceing
             of
             Gods
             Truth
             ,
             and
             to
             their
             own
             shame
             and
             destruction
             that
             have
             practised
             it
             ;
             For
             God
             will
             never
             uphold
             those
             men
             in
             his
             Truth
             ,
             who
             discourage
             others
             from
             embracing
             it
             .
          
           
             6.
             
             Yet
             as
             long
             as
             Gods
             Truths
             are
             infinitely
             
             above
             all
             mens
             discouragements
             ,
             neither
             are
             your
             Priests
             excusable
             if
             they
             will
             not
             embrace
             them
             ,
             nor
             ours
             ,
             if
             they
             do
             forsake
             them
             ,
             notwithstanding
             both
             be
             as
             much
             discouraged
             ,
             as
             either
             open
             enemies
             or
             false
             friends
             and
             brethren
             can
             discourage
             them
             .
             What
             ?
             shall
             the
             Sons
             of
             God
             come
             no
             more
             to
             present
             themselves
             before
             their
             Father
             ,
             because
             Satan
             will
             co●…e
             also
             among
             them
             to
             present
             himself
             before
             the
             Lord
             ?
             Shall
             the
             the
             Holy
             Angels
             be
             out
             of
             love
             with
             their
             own
             light
             ,
             because
             the
             Devil
             himself
             can
             ,
             and
             doth
             also
             appear
             an
             Angel
             of
             light
             ?
             no
             more
             may
             we
             be
             out
             of
             love
             with
             this
             heavenly
             Truth
             ,
             of
             being
             righteous
             by
             the
             righteousness
             of
             our
             blessed
             Redeemer
             ,
             because
             Hypocrites
             and
             Atheists
             have
             made
             it
             an
             occasion
             of
             ,
             or
             a
             pretence
             for
             their
             abominable
             unrighteousness
             ;
             For
             even
             immediately
             after
             the
             first
             clear
             preaching
             of
             
               Justification
               by
               Faith
            
             ,
             we
             find
             a
             strange
             generation
             of
             licentious
             and
             ungodly
             men
             ,
             who
             did
             boast
             of
             Faith
             in
             Christ
             without
             good
             works
             ,
             committing
             all
             manner
             of
             sin
             with
             greediness
             and
             without
             remorse
             .
             This
             gave
             occasion
             to
             St.
             Peter
             ,
             St.
             John
             ,
             St.
             James
             ,
             and
             St.
             Jude
             ,
             (
             who
             all
             writ
             
             after
             St.
             
               Paul
               ,
            
             )
             to
             direct
             their
             stiles
             chiefly
             against
             such
             vain
             boasters
             of
             this
             empty
             Faith
             ,
             and
             their
             Epistles
             were
             afterwatds
             peculiarly
             called
             Catholick
             ,
             for
             this
             reason
             amongst
             others
             ,
             That
             they
             were
             all
             written
             in
             Vindication
             of
             the
             true
             Catholick
             Faith
             ,
             which
             did
             teach
             a
             man
             so
             to
             believe
             in
             Christ
             as
             to
             have
             his
             life
             answerable
             to
             his
             belief
             .
             This
             account
             doth
             St.
             Peter
             give
             for
             himself
             ,
             saying
             ,
             
               I
               have
               written
               briefly
               ,
               exhorting
               and
               testifying
               ,
               That
               this
               is
               the
               true
               Grace
               of
               God
               wherein
               ye
               stand
               ,
            
             1
             Pet.
             5.
             12.
             
             As
             if
             he
             had
             said
             ,
             These
             two
             things
             I
             have
             chiefly
             proposed
             to
             my self
             in
             my
             writing
             ;
             1.
             
             To
             testifie
             the
             doctrine
             of
             the
             Gospel
             concerning
             the
             Grace
             of
             God
             in
             Christ
             ,
             to
             be
             the
             onely
             doctrine
             to
             bring
             you
             to
             eternal
             Salvation
             .
             2.
             
             To
             Perswade
             you
             to
             stand
             fast
             and
             persevere
             in
             that
             doctrine
             ,
             by
             leading
             your
             lives
             answerable
             to
             your
             profession
             .
             And
             this
             account
             may
             we
             give
             concerning
             the
             rest
             of
             the
             Authors
             of
             the
             Catholick
             Epistles
             ;
             for
             thus
             the
             whole
             Argument
             of
             St.
             Johns
             first
             Epistle
             consists
             of
             those
             two
             principal
             parts
             of
             the
             Christian
             Religion
             ,
             The
             Promises
             ,
             and
             the
             Precepts
             of
             the
             Gospel
             ;
             For
             to
             the
             Promises
             we
             must
             
             refer
             all
             that
             he
             speaks
             of
             Communion
             with
             God
             ,
             of
             the
             expiation
             of
             our
             sins
             by
             the
             blood
             of
             Christ
             ,
             and
             of
             the
             hope
             of
             eternal
             life
             .
             To
             the
             Precepts
             we
             must
             refer
             all
             that
             he
             speaks
             of
             true
             Faith
             in
             Christ
             ,
             of
             living
             godly
             and
             righteously
             according
             to
             that
             Faith
             ,
             and
             of
             loving
             God
             sincerely
             ,
             or
             not
             loving
             the
             world
             ,
             that
             we
             may
             live
             godly
             ,
             and
             of
             loving
             our
             Bretheren
             sincerely
             not
             hypocritically
             ,
             That
             we
             may
             live
             righteously
             :
             The
             like
             may
             we
             say
             for
             St.
             James
             ,
             and
             St.
             Jude
             ,
             that
             their
             Epistles
             are
             chiefly
             against
             the
             
               Solifidean
               Hereticks
            
             ,
             and
             are
             therefore
             filled
             with
             divers
             exhortations
             to
             several
             Christian
             Virtues
             which
             they
             had
             deserted
             ,
             and
             with
             Dehortations
             from
             the
             the
             contrary
             vices
             ,
             which
             they
             had
             committed
             .
             And
             we
             may
             be
             Catholicks
             in
             this
             doctrine
             of
             Justification
             ,
             according
             to
             these
             Catholick
             Epistles
             ,
             and
             yet
             still
             deny
             Justification
             by
             works
             ;
             For
             it
             is
             only
             the
             Faith
             in
             Christ
             that
             is
             justified
             by
             its
             works
             ,
             but
             the
             man
             is
             still
             justified
             only
             by
             his
             Faith.
             
          
           
             7.
             
             You
             are
             as
             zealous
             for
             Justification
             by
             works
             ,
             as
             St.
             Paul
             is
             
               against
               it
            
             ;
             with
             what
             good
             Conscience
             I
             cannot
             say
             ;
             but
             sure
             upon
             no
             good
             ground
             ;
             yet
             you
             
             have
             appealed
             to
             St.
             Paul
             himself
             ,
             as
             the
             Judge
             of
             this
             controversie
             ,
             to
             decide
             on
             your
             side
             ;
             and
             accordingly
             to
             St.
             Paul
             you
             shall
             go
             ,
             who
             sure
             will
             very
             little
             befriend
             you
             by
             his
             decision
             :
             For
             I
             pray
             what
             works
             can
             any
             man
             do
             which
             are
             not
             comprised
             under
             
               The
               works
               of
               the
               Law
            
             ?
             But
             it
             is
             St.
             Paul's
             most
             absolute
             Determination
             ,
             
               Therefore
               by
               the
               deeds
               or
               works
               of
               the
               Law
               ,
               there
               shall
               no
               flesh
               be
               justified
               ,
            
             Rom.
             3.
             20.
             
             He
             that
             looks
             upon
             the
             foregoing
             words
             setting
             forth
             the
             abominable
             sins
             that
             were
             in
             the
             best
             of
             men
             then
             living
             ,
             the
             Jews
             ,
             and
             in
             those
             times
             wherein
             they
             lived
             best
             ,
             even
             the
             times
             of
             David
             and
             Hezekiah
             ,
             (
             for
             all
             the
             proofs
             here
             concerning
             their
             wickedness
             are
             taken
             out
             of
             the
             Psalms
             and
             the
             Prophesie
             of
             Isaiah
             )
             will
             easily
             acknowledge
             that
             the
             words
             though
             particular
             in
             their
             occasion
             ,
             yet
             are
             universal
             in
             their
             Instruction
             ,
             and
             do
             set
             forth
             the
             general
             corruption
             of
             all
             men
             whatsoever
             ,
             whereby
             they
             are
             most
             grievous
             transgressours
             of
             the
             Law
             ,
             and
             most
             odious
             in
             the
             sight
             ,
             most
             obnoxious
             to
             the
             Justice
             of
             God
             for
             their
             transgressions
             .
             This
             considered
             ,
             He
             must
             be
             led
             by
             the
             spirit
             of
             errour
             ,
             who
             will
             not
             see
             the
             evidence
             ;
             
             and
             by
             the
             spirit
             of
             contradiction
             ,
             who
             will
             gainsay
             the
             power
             of
             St.
             Paul's
             conclusion
             ,
             
               Therefore
               by
               the
               works
               of
               the
               Law
               there
               shal
               no
               flesh
               be
               justified
               :
            
             for
             it
             followeth
             upon
             these
             Premises
             ,
             No
             Transgressour
             of
             the
             Law
             can
             be
             justified
             by
             the
             works
             of
             the
             Law
             ;
             But
             all
             men
             whatsoever
             are
             transgressours
             of
             the
             Law
             ;
             Therefore
             no
             man
             whatsoever
             can
             be
             justified
             by
             the
             works
             of
             the
             Law
             ;
             which
             is
             as
             much
             as
             to
             say
             ,
             That
             no
             man
             whatsoever
             can
             be
             justified
             by
             works
             ;
             for
             all
             works
             whatsoever
             are
             reducible
             to
             the
             works
             of
             the
             Law
             ,
             as
             being
             done
             through
             obedience
             to
             its
             authority
             ;
             and
             not
             rightly
             done
             ,
             but
             through
             compliance
             with
             ,
             and
             conformity
             to
             its
             righteousness
             .
          
           
             And
             to
             this
             Argument
             he
             adds
             another
             ,
             v.
             27.
             which
             may
             be
             put
             into
             this
             Syllogism
             .
          
           
             The
             Law
             of
             works
             doth
             not
             wholly
             exclude
             mans
             boasting
             in
             his
             Justification
             .
          
           
             But
             ,
             God
             will
             have
             mans
             boasting
             wholly
             excluded
             in
             his
             Justification
             .
             Therefore
             ,
             The
             Law
             of
             works
             doth
             not
             justifie
             .
          
           
             The
             Major
             is
             further
             proved
             by
             Rom.
             4.
             2.
             
             
               For
               if
               Abraham
               were
               justified
               by
               works
               ,
               he
               hath
               wherof
               to
               glory
               .
            
             The
             Minor
             
             by
             Eph.
             2.
             8
             ,
             9.
             
             
               For
               by
               Grace
               ye
               are
               saved
               through
               Faith
               ,
               not
               of
               works
               ,
               lest
               any
               man
               should
               boast
            
             ;
             what
             remains
             then
             for
             the
             conclusion
             ,
             but
             that
             the
             Law
             of
             works
             doth
             not
             justify
             ?
             For
             if
             it
             justified
             not
             Abraham
             ,
             who
             had
             so
             good
             works
             ,
             as
             to
             be
             called
             
               the
               friend
               of
               God
            
             ,
             much
             less
             will
             it
             justify
             me
             ,
             who
             by
             my
             wicked
             deeds
             am
             become
             Gods
             enemy
             .
             We
             have
             yet
             a
             third
             argument
             in
             this
             very
             place
             ,
             v.
             29
             ,
             &
             30.
             which
             concludes
             thus
             ,
             If
             Justification
             were
             by
             the
             works
             of
             the
             Law
             ,
             then
             onely
             the
             Jews
             ,
             who
             alone
             had
             the
             Law
             written
             in
             tables
             ,
             could
             be
             justified
             ,
             and
             God
             should
             regard
             the
             salvation
             of
             no
             other
             people
             save
             of
             the
             Jews
             :
             But
             these
             consequents
             are
             directly
             against
             the
             goodness
             of
             God
             ,
             and
             the
             whole
             scope
             or
             Tenor
             of
             his
             Word
             ;
             Therefore
             so
             is
             that
             Antecedent
             ,
             that
             Justification
             is
             by
             works
             of
             ●…e
             Law.
             These
             are
             St.
             Paul's
             three
             arguments
             in
             this
             place
             for
             his
             Negative
             conclusion
             ,
             which
             is
             
               against
               Justification
               by
               works
            
             .
             And
             he
             is
             not
             contented
             with
             this
             ,
             but
             he
             gives
             us
             also
             an
             affirmative
             conclusion
             ,
             which
             is
             
               for
               Justification
               by
               Faith.
            
             v.
             24.
             
             
               Being
               justified
               freely
               by
               his
               grace
               ,
               through
               the
               redemption
               that
               is
               in
               Jesus
               Christ
               ,
            
             which
             he
             fully
             explaineth
             
             and
             confirmeth
             from
             all
             the
             causes
             of
             our
             Justification
             .
             The
             principal
             efficient
             cause
             ,
             is
             God
             ,
             of
             whom
             it
             is
             said
             ,
             v.
             30.
             
             
               It
               is
               one
               God
               that
               shall
               justify
               by
               Faith
               and
               through
               Faith
            
             ;
             and
             this
             needs
             no
             other
             proof
             ,
             because
             no
             other
             could
             give
             us
             our
             blessed
             Jesus
             for
             a
             Saviour
             ,
             nor
             can
             give
             us
             Faith
             to
             be
             made
             partakers
             of
             his
             salvation
             .
             The
             meritorious
             cause
             is
             Christ
             the
             Mediator
             betwixt
             God
             and
             man
             ,
             v.
             25.
             
             
               Whom
               God
               h●…th
               set
               forth
               to
               be
               a
               propitiation
               .
            
             The
             instrumental
             cause
             is
             Faith
             ,
             v.
             22.
             
             
               The
               〈◊〉
               of
               God
               which
               is
               by
               Faith
               of
               Jesus
               Christ
               upon
               all
               that
               be●…eve
               ,
            
             (
             for
             there
             is
             no
             apprehending
             of
             Christ
             without
             〈◊〉
             ,
             as
             there
             is
             no
             righteousness
             and
             salvation
             without
             Christ
             )
             and
             again
             ,
             v.
             25.
             
               through
               Faith
               in
               his
               blood
            
             ,
             not
             excluding
             any
             other
             act
             of
             his
             Mediatorship
             ,
             though
             instancing
             onely
             in
             the
             shedding
             of
             his
             blood
             ,
             which
             was
             the
             chiefest
             act
             of
             his
             passive
             obedience
             ,
             whereby
             he
             merited
             for
             us
             the
             remission
             of
             sins
             .
             The
             formal
             cause
             (
             for
             Justification
             being
             an
             action
             ,
             and
             therefore
             an
             accident
             ,
             cannot
             properly
             have
             a
             material
             cause
             ,
             though
             you
             by
             your
             inherent
             righteousness
             do
             a
             little
             intrench
             upon
             this
             Rule
             of
             Logick
             )
             I
             say
             the
             formal
             
             cause
             of
             Justification
             is
             expressed
             ,
             v.
             25.
             to
             wit
             ,
             
               The
               remission
               of
               sins
               that
               are
               past
               through
               the
               forbearance
               of
               God
            
             ;
             not
             excluding
             sins
             present
             and
             
               to
               come
            
             ,
             as
             if
             they
             were
             not
             also
             remitted
             ,
             but
             onely
             nameing
             sins
             past
             ,
             that
             we
             might
             not
             think
             Justification
             doth
             give
             us
             a
             liberty
             of
             future
             sininng
             .
             The
             formal
             cause
             then
             of
             Justification
             is
             the
             remission
             of
             sins
             :
             For
             God
             doth
             so
             far
             justify
             us
             ,
             or
             accept
             and
             account
             us
             for
             just
             and
             righteous
             ,
             as
             far
             as
             he
             doth
             pardon
             our
             sins
             ,
             and
             absolve
             and
             acquit
             us
             from
             condemnation
             for
             Christs
             righteousness
             .
             Thus
             it
             was
             
               God
               be
               merciful
               to
               me
               a
               sinner
               ,
            
             which
             made
             the
             Publican
             go
             away
             justified
             ,
             St.
             Luke
             18.
             13
             ,
             14.
             not
             his
             own
             merit
             ,
             but
             Gods
             mercy
             .
             And
             this
             is
             that
             doctrine
             which
             St.
             Paul
             preacheth
             with
             a
             
               Notum
               sit
               omnibus
               et
               singulis
               ,
               B●…
               it
               known
               unto
               you
               therefore
               men
               and
               brethren
               ,
               that
               through
               this
               man
               is
               preached
               un●…o
               you
               the
               forgiveness
               of
               sins
               ;
               And
               by
               him
               all
               that
               believe
               are
               justified
               from
               all
               things
               from
               which
               ye
               could
               not
               be
               justified
               by
               the
               Law
               of
               Moses
               ,
            
             Acts
             13.
             38
             ,
             39.
             
             If
             forgiveness
             of
             sins
             and
             justification
             be
             not
             one
             and
             the
             same
             ,
             how
             is
             this
             a
             good
             consequence
             ,
             
               [
               Through
               Christ
               is
               preached
               unto
               you
               the
               forgiveness
               of
               sins
               ,
               and
               by
            
             
             
               him
               all
               that
               beleeve
               are
               justified
               ]
            
             For
             this
             cannot
             follow
             ,
             
               if
               to
               be
               forgiven
            
             and
             
               to
               be
               justified
            
             be
             not
             one
             and
             the
             same
             ;
             for
             then
             one
             thing
             is
             preached
             ,
             another
             performed
             ;
             one
             thing
             promised
             ,
             and
             another
             granted
             ;
             But
             if
             they
             be
             the
             same
             ,
             then
             we
             are
             sure
             this
             is
             good
             Divinity
             ,
             that
             the
             formal
             justice
             or
             righteousness
             for
             which
             God
             absolves
             us
             sinners
             in
             the
             judgement
             ,
             is
             not
             in
             and
             from
             our selves
             ,
             but
             in
             and
             from
             
               our
               Saviour
            
             ,
             as
             it
             is
             said
             ,
             
               [
               By
               him
               all
               that
               beleeve
               are
               justified
               from
               all
               things
               from
               which
               ye
               could
               not
               be
               justified
               by
               the
               Law
               of
               Moses
               ;
               ]
            
             whereas
             if
             our
             Justification
             were
             for
             any
             inherent
             righteousness
             (
             whether
             Habitual
             or
             Actual
             ,
             )
             it
             were
             not
             
               by
               him
            
             ,
             but
             
               by
               our selves
            
             ;
             nor
             to
             be
             gotten
             
               by
               believing
            
             ,
             but
             
               by
               doing
            
             ;
             nor
             could
             we
             be
             justified
             from
             all
             things
             at
             once
             and
             together
             ,
             but
             from
             one
             thing
             after
             another
             ;
             not
             in
             an
             instant
             ,
             but
             successively
             (
             for
             so
             we
             get
             our
             inherent
             righteousness
             ;
             )
             not
             by
             the
             grace
             and
             mercy
             of
             God
             casting
             all
             our
             sins
             upon
             our
             Saviour
             ,
             that
             he
             may
             forgive
             them
             all
             at
             once
             and
             together
             ,
             (
             for
             active
             Justification
             which
             respects
             God
             
               absolving
               the
               sinners
            
             ,
             is
             a
             forgiveing
             of
             all
             sins
             at
             once
             and
             together
             for
             Christs
             sake
             ;
             though
             passive
             Justification
             ,
             
             which
             respects
             
               the
               sinner
               to
               be
               absolved
            
             ,
             is
             a
             forgiveing
             of
             sins
             so
             often
             as
             the
             sinner
             earnestly
             repenting
             ,
             doth
             by
             a
             lively
             Faith
             flee
             unto
             God
             the
             Son
             for
             his
             merit
             ,
             and
             to
             God
             the
             Father
             for
             his
             
               mercy
               ;
            
             )
             In
             a
             word
             ,
             if
             our
             Justification
             were
             for
             any
             inherent
             righteousness
             ,
             whether
             habitual
             or
             actual
             ,
             we
             could
             not
             be
             justified
             by
             the
             
               grace
               and
               mercy
            
             of
             God
             ,
             casting
             all
             our
             sins
             upon
             our
             Saviour
             ,
             that
             he
             may
             forgive
             them
             all
             ;
             but
             by
             the
             Law
             of
             Moses
             ,
             casting
             us
             into
             a
             mould
             of
             righteousness
             ,
             that
             we
             may
             not
             commit
             any
             sin
             ,
             norstand
             in
             need
             of
             forgiveness
             .
             And
             if
             this
             be
             so
             ,
             we
             may
             bid
             farewel
             ,
             i●…
             not
             〈◊〉
             to
             the
             whole
             Gospel
             of
             Christ
             ,
             which
             is
             thus
             briefly
             but
             fully
             summed
             up
             by
             St.
             
               Paul
               ,
               That
               God
               was
               in
               Christ
               re●…nciling
               the
               world
               unto
               himself
               ,
            
             (
             so
             by
             a
             Potential
             though
             only
             true
             believers
             by
             an
             actual
             reconciliation
             )
             
               not
               imputing
               their
               trespasses
               unto
               them
            
             ;
             2
             Cor.
             5
             ,
             19.
             
             No
             man
             can
             be
             reconciled
             to
             God
             ,
             who
             is
             not
             justified
             before
             God
             ;
             for
             all
             sinners
             are
             odious
             to
             God
             as
             his
             en●…mies
             ,
             not
             reconciled
             unto
             him
             as
             his
             frien●…s
             ;
             therefore
             God
             looks
             upon
             a
             ma●…
             as
             no
             〈◊〉
             (
             w●…ch
             can●…ot
             be
             as
             he
             is
             i●…
             himself
             ,
             but
             as
             he
             is
             in
             his
             Saviour
             )
             when
             
             he
             is
             reconciled
             unto
             him
             ;
             and
             accordingly
             to
             be
             reconciled
             is
             to
             be
             justified
             ,
             that
             is
             ,
             to
             be
             accounted
             righteous
             ;
             for
             as
             the
             formal
             cause
             of
             our
             reconciliation
             consisteth
             in
             the
             remssion
             or
             not
             imputation
             of
             our
             sins
             ,
             
               (
               not
               imputing
               their
               trespasse●…
               unto
               them
               )
            
             so
             doth
             also
             the
             formal
             cause
             of
             our
             Justification
             ;
             for
             that
             is
             no
             other
             but
             an
             absolution
             from
             the
             guilt
             of
             sin
             ;
             For
             Justification
             is
             not
             a
             Physi●…al
             but
             a
             Moral
             action
             of
             God
             ,
             absolving
             the
             sinner
             for
             the
             merit
             of
             Christ
             ,
             even
             as
             Sanctification
             is
             not
             a
             Moral
             but
             a
             Physical
             Action
             of
             God
             ,
             cleansing
             and
             purging
             the
             sinner
             by
             the
             Spirit
             of
             Christ
             :
             The
             one
             makes
             the
             sinner
             righteous
             ,
             but
             the
             other
             only
             accounts
             him
             righteous
             :
             And
             therefore
             Justification
             and
             Sanctification
             are
             as
             improperly
             confounded
             as
             Moral
             and
             Physical
             or
             real
             Actions
             ,
             For
             Moral
             actions
             work
             a
             change
             only
             in
             regard
             of
             the
             mans
             relation
             ,
             (
             as
             He
             that
             is
             adopted
             or
             acquitted
             ,
             is
             changed
             only
             in
             his
             relation
             ,
             that
             instead
             of
             being
             guilty
             he
             is
             made
             not
             guilty
             ;
             instead
             of
             be●…g
             a
             stranger
             ,
             he
             is
             made
             a
             Son
             )
             But
             real
             or
             Physical
             actions
             do
             work
             a
             change
             also
             in
             regard
             of
             a
             mans
             person
             ,
             (
             as
             He
             that
             is
             instructed
             or
             converted
             ,
             hath
             a
             real
             
             change
             wrought
             upon
             his
             understanding
             and
             his
             will
             ,
             and
             consequently
             is
             really
             changed
             in
             his
             person
             :
             )
             So
             that
             if
             to
             justifie
             be
             not
             meerly
             a
             moral
             action
             ,
             that
             is
             ,
             To
             account
             as
             just
             ,
             by
             acquitting
             from
             the
             condemnation
             of
             the
             Law
             ,
             (
             as
             we
             say
             )
             but
             be
             also
             a
             real
             action
             ,
             that
             is
             ,
             to
             make
             just
             by
             a
             conformity
             to
             the
             Law
             ,
             (
             as
             you
             affirm
             )
             then
             it
             must
             needs
             work
             a
             real
             change
             in
             the
             Patient
             ,
             making
             him
             righteous
             from
             unrighteous
             ,
             and
             from
             
               righteous
               more
               righteous
            
             ,
             and
             by
             consequent
             Justification
             will
             be
             one
             and
             the
             same
             thing
             with
             Sanctification
             ,
             and
             so
             it
             will
             follow
             ,
             that
             the
             whole
             Tenor
             of
             the
             Text
             hath
             hitherto
             misinformed
             us
             ,
             and
             doth
             still
             misguide
             us
             ;
             for
             therein
             these
             two
             are
             reckoned
             up
             as
             two
             several
             and
             distinct
             mercies
             of
             Almighty
             God
             towards
             our
             sinful
             souls
             ,
             and
             these
             wrought
             by
             several
             means
             ,
             God
             justifying
             us
             by
             the
             righteousness
             of
             his
             Son
             ,
             and
             sanctifying
             us
             by
             the
             power
             of
             his
             Holy
             Spirit
             ;
             And
             from
             this
             ill
             consequence
             will
             yet
             follow
             a
             much
             worse
             ,
             That
             Sanctification
             will
             be
             supposed
             to
             be
             nothing
             ;
             for
             it
             will
             have
             nothing
             left
             to
             do
             ,
             Justification
             having
             done
             its
             work
             before
             ;
             and
             if
             it
             have
             nothing
             to
             do
             ,
             it
             cannot
             be
             an
             
             Action
             ;
             and
             if
             it
             be
             not
             an
             action
             ,
             it
             must
             be
             nothing
             .
          
           
             These
             Logical
             absurdities
             (
             besides
             others
             that
             are
             Theological
             )
             cannot
             well
             be
             avoided
             by
             those
             who
             make
             inherent
             righteousness
             the
             formal
             cause
             of
             our
             Justification
             ;
             And
             therefore
             though
             we
             separate
             not
             inherent
             and
             imputative
             righteousness
             ,
             (
             which
             your
             insolent
             Dogmatist
             blasphemously
             calls
             Putative
             ,
             as
             if
             it
             were
             meerly
             fict●…tious
             ,
             when
             as
             in
             truth
             all
             our
             righteousness
             is
             so
             in
             respect
             of
             it
             )
             I
             say
             ,
             though
             we
             separate
             not
             inherent
             and
             imputative
             righteousness
             from
             one
             another
             ,
             in
             the
             man
             that
             is
             justified
             ,
             (
             for
             true
             Faith
             alwaies
             worketh
             obedience
             ,
             and
             God
             will
             not
             ,
             cannot
             justifie
             the
             disobedient
             )
             yet
             we
             must
             separate
             them
             from
             one
             another
             in
             the
             doctrine
             of
             Justification
             ;
             For
             't
             is
             only
             the
             Imputative
             righteousness
             which
             we
             have
             from
             our
             Saviour
             ,
             not
             the
             Inherent
             righteousness
             which
             we
             have
             in
             our selves
             ,
             which
             can
             acquit
             us
             at
             God's
             Judgement
             seat
             ,
             or
             absolve
             us
             as
             righteous
             ,
             and
             consequently
             which
             may
             be
             accounted
             the
             formal
             cause
             of
             our
             Justification
             .
          
           
             Lastly
             ,
             the
             final
             cause
             of
             our
             Justification
             
             is
             set
             down
             ,
             first
             explicitly
             ,
             that
             it
             is
             the
             declaration
             of
             Gods
             Righteousness
             ,
             vers
             .
             25
             ,
             &
             26.
             
             
               [
               To
               declare
               his
               righteousness
            
             ]
             not
             onely
             that
             this
             way
             of
             justifying
             a
             sinner
             ,
             is
             according
             to
             Gods
             Promise
             ,
             both
             in
             words
             and
             Types
             in
             all
             the
             Old
             Testament
             ,
             but
             also
             that
             this
             promise
             was
             according
             to
             the
             rule
             of
             righteousness
             ,
             because
             it
             acquitteth
             not
             a
             sinner
             without
             a
             due
             satisfaction
             for
             his
             sin
             ,
             nor
             without
             a
             true
             and
             serious
             aversion
             from
             himself
             ,
             and
             conversion
             to
             his
             Saviour
             :
             Secondly
             ,
             the
             final
             cause
             of
             our
             justification
             is
             set
             down
             implicitly
             ,
             That
             it
             is
             our
             glorying
             or
             boasting
             in
             God
             alone
             ;
             For
             whereas
             v.
             27.
             he
             excludeth
             all
             other
             boasting
             ,
             t
             is
             necessary
             he
             must
             include
             this
             ,
             as
             himself
             saith
             more
             largely
             ,
             1
             Cor.
             1.
             30
             ,
             31.
             
             
               Christ
               Jesus
               is
               made
               unto
               us
               wisdom
               ,
               and
               righteousness
               ,
               and
               sanctification
               ,
               and
               redemption
               .
            
             There
             is
             our
             Justification
             set
             forth
             
               in
               it self
            
             ,
             in
             
               its
               antecedents
            
             ,
             and
             in
             
               its
               consequents
            
             ;
             In
             
               it self
               ;
               for
               Ch●…st
               Jesus
            
             is
             our
             righteousness
             to
             deliver
             us
             from
             the
             guilt
             of
             sin
             ,
             by
             acquitting
             and
             discharging
             us
             .
             
               In
               its
               antecedents
            
             ,
             for
             he
             is
             our
             wisdom
             ,
             to
             free
             us
             from
             the
             blindness
             and
             darkness
             of
             sin
             ,
             by
             enlighting
             and
             instructing
             us
             .
             In
             
             
               its
               consequents
            
             ;
             for
             he
             is
             our
             Sanctification
             in
             this
             life
             ,
             to
             free
             us
             from
             the
             pollution
             of
             sin
             ,
             by
             renewing
             and
             cleansing
             us
             :
             and
             our
             Redemption
             in
             the
             life
             everlasting
             ,
             to
             free
             us
             from
             the
             miseries
             of
             sin
             ,
             by
             receiving
             and
             by
             glorifying
             us
             ;
             
               That
               according
               as
               it
               is
               written
               ,
               he
               that
               glorieth
               ,
               let
               him
               glory
               in
               the
               Lord
            
             ;
             There
             is
             the
             final
             cause
             of
             our
             Justification
             .
             Christ
             Jesus
             doth
             therefore
             instruct
             us
             by
             his
             most
             holy
             Word
             ,
             justifie
             us
             by
             his
             allsufficient
             merit
             ,
             sanctifie
             us
             by
             his
             most
             holy
             Spirit
             ,
             glorifie
             us
             by
             his
             all
             saving
             Mercy
             ,
             that
             we
             may
             not
             glory
             in
             our selves
             ,
             but
             onely
             in
             our
             Saviour
             ,
             from
             whom
             we
             have
             both
             the
             Knowledg
             ,
             and
             the
             Purchase
             ,
             and
             the
             Procurement
             ,
             and
             the
             Enjoyment
             of
             our
             salvation
             .
          
           
             The
             Apostle
             having
             thus
             severally
             proved
             ,
             first
             his
             negative
             conclusion
             which
             is
             
               against
               justification
               by
               works
            
             ,
             and
             after
             that
             his
             affirmative
             conclusion
             which
             is
             for
             
               justification
               by
               Faith
            
             ,
             he
             at
             length
             joyns
             them
             both
             together
             in
             one
             Dogmatical
             determination
             ,
             
               Therefore
               we
               conclude
               that
               a
               man
               is
               justified
               by
               Faith
               w●…thout
               the
               deeds
               of
               the
               Law
               ,
            
             v.
             28.
             
             And
             this
             conclusion
             he
             again
             repeateth
             ,
             Gal.
             2.
             16.
             
             
               Knowing
               that
               a
               man
               is
               not
               justified
               by
               the
            
             
             
               works
               of
               the
               Law
               ,
               but
               by
               the
               Faith
               of
               Jesus
               Christ
            
             ;
             which
             he
             immediately
             confirms
             with
             no
             less
             then
             Ten
             several
             arguments
             in
             the
             next
             Chapter
             ,
             all
             alledged
             to
             confute
             their
             foolishness
             in
             falling
             from
             Christ
             to
             the
             Law
             ,
             from
             Faith
             to
             works
             in
             the
             doctrine
             of
             Justification
             ;
             And
             being
             alledged
             by
             the
             Apostle
             to
             confute
             their
             foolishness
             ,
             they
             will
             either
             the
             more
             easily
             prevent
             ,
             or
             the
             more
             acceptably
             reform
             and
             redress
             Ours
             .
          
           
             The
             first
             Argument
             is
             this
             ;
             You
             have
             received
             the
             gift
             of
             the
             Holy
             Spirit
             ,
             not
             by
             the
             works
             of
             the
             Law
             ,
             but
             by
             the
             hearing
             of
             Faith
             ,
             v.
             2.
             but
             the
             gift
             of
             the
             Holy
             Spirit
             is
             the
             best
             pledge
             of
             your
             Justification
             or
             Reconciliation
             with
             God
             ,
             (
             for
             he
             giveth
             not
             his
             Spirit
             to
             his
             enemies
             )
             Therefore
             you
             are
             justified
             not
             by
             the
             Law
             ,
             but
             by
             the
             Gospel
             ,
             or
             by
             the
             Hearing
             of
             Faith.
             
          
           
             The
             second
             Argument
             is
             this
             :
             The
             same
             way
             that
             Abraham
             was
             justified
             ,
             who
             is
             the
             ●…ather
             of
             the
             faithful
             ,
             and
             to
             whom
             the
             Promise
             was
             made
             ,
             The
             same
             way
             must
             you
             be
             justified
             ;
             But
             He
             was
             justified
             onely
             by
             Faith
             :
             v.
             6
             ,
             7
             ,
             8
             ,
             9.
             
          
           
             The
             Third
             this
             :
             As
             many
             as
             are
             of
             the
             works
             of
             the
             Law
             ,
             are
             under
             the
             curse
             ,
             
             ver
             .
             10.
             but
             none
             that
             are
             under
             the
             curse
             ,
             are
             justified
             .
          
           
             The
             fourth
             this
             ,
             The
             just
             shall
             live
             by
             Faith
             ;
             but
             the
             Law
             is
             not
             of
             Faith
             ,
             ver
             .
             11.
             12.
             that
             is
             ,
             The
             just
             obtaineth
             life
             and
             salvation
             by
             the
             free
             grace
             of
             God
             apprehended
             by
             Faith
             in
             Christ
             ;
             but
             the
             Law
             alloweth
             no
             such
             free
             grace
             ;
             for
             that
             promiseth
             life
             only
             upon
             the
             (
             now
             impossible
             )
             condition
             of
             perfect
             obedience
             ;
             
               The
               man
               that
               doth
               them
               ,
               shall
               live
               in
               them
               .
            
          
           
             The
             fifth
             this
             ,
             Christ
             hath
             redeemed
             us
             from
             the
             curse
             of
             the
             Law
             ,
             being
             made
             a
             curse
             for
             us
             ,
             ver
             .
             13.
             
             Therefore
             the
             Law
             could
             not
             justifie
             us
             ,
             for
             it
             did
             curse
             us
             ;
             and
             if
             it
             could
             ,
             in
             vaine
             was
             Christ
             made
             a
             curse
             for
             us
             ;
             in
             vaine
             did
             he
             do
             and
             suffer
             so
             much
             for
             our
             Redemption
             .
          
           
             The
             sixth
             this
             ,
             To
             whom
             the
             Promises
             were
             made
             ,
             to
             him
             they
             were
             performed
             ;
             but
             the
             Promises
             of
             spiritual
             blessings
             (
             and
             consequently
             of
             justification
             )
             were
             made
             to
             
               Abrahams
               seed
            
             ,
             not
             seeds
             ,
             that
             is
             to
             Christ
             and
             his
             members
             ;
             not
             to
             them
             that
             should
             be
             under
             the
             Law
             ,
             but
             only
             to
             them
             that
             should
             be
             in
             Christ.
             
          
           
             The
             seventh
             is
             this
             ,
             The
             Promise
             of
             
             spiritual
             blessednesse
             was
             made
             to
             Abraham
             long
             before
             the
             giving
             of
             the
             Law
             ;
             therefore
             neither
             to
             be
             accomplished
             from
             the
             observation
             ,
             nor
             to
             be
             abolished
             by
             the
             obligation
             of
             the
             Law
             ,
             ver
             .
             17.
             which
             is
             further
             argued
             ,
             ver
             .
             18.
             
             
               If
               the
               inheritance
               be
               of
               the
               Law
               ,
               't
               is
               no
               more
               of
               Promise
               ;
               but
               God
               gave
               it
               to
               Abraham
               by
               Promise
            
             ;
             therefore
             't
             is
             not
             of
             the
             Law.
             
          
           
             The
             eighth
             this
             ,
             That
             which
             was
             a
             sign
             of
             enmitie
             ,
             cannot
             be
             a
             means
             of
             reconciliation
             ;
             but
             the
             Law
             was
             a
             sign
             of
             enmitie
             betwixt
             God
             and
             man
             ,
             as
             appears
             in
             that
             it
             was
             ordained
             by
             Angels
             ,
             not
             immediately
             by
             God
             himself
             ,
             who
             being
             offended
             had
             withdrawn
             his
             presence
             ,
             which
             shews
             that
             men
             were
             at
             a
             distance
             from
             ,
             and
             at
             enmitie
             with
             God
             ;
             ver
             .
             19
             ,
             20.
             
             Therefore
             the
             Law
             cannot
             be
             the
             means
             of
             our
             accesse
             to
             ,
             or
             of
             our
             reconciliation
             with
             God.
             
          
           
             The
             ninth
             is
             this
             ,
             The
             Law
             cannot
             give
             life
             to
             any
             man
             by
             exempting
             him
             from
             the
             punishment
             of
             sin
             ,
             nor
             give
             righteousnesse
             by
             exempting
             him
             from
             the
             guilt
             of
             sin
             .
             ver
             .
             21.
             22.
             
             Therefore
             both
             righteousnesse
             and
             life
             are
             given
             only
             by
             Faith
             in
             Christ.
             
          
           
             The
             tenth
             and
             last
             argument
             is
             this
             ,
             
             The
             office
             of
             the
             Law
             was
             to
             be
             our
             School-master
             to
             bring
             us
             unto
             Christ
             ,
             to
             shew
             us
             the
             imperfection
             of
             our
             own
             ,
             and
             to
             make
             us
             desire
             the
             imputation
             of
             his
             righteousnesse
             ,
             that
             we
             might
             be
             justified
             by
             Faith
             ,
             ver
             .
             24.
             but
             the
             Law
             cannot
             go
             beyond
             its
             own
             office
             ;
             therefore
             no
             man
             can
             be
             justified
             either
             in
             whole
             or
             in
             part
             by
             the
             works
             of
             the
             Law.
             
          
           
             8.
             
             Thus
             have
             I
             mustred
             up
             S.
             Pauls
             Artillery
             to
             batter
             down
             
               our
               own
            
             ,
             but
             to
             keep
             up
             
               our
               Saviours
            
             righteousness
             in
             the
             doctrine
             of
             Justification
             ,
             which
             being
             a
             doctrine
             that
             came
             down
             from
             Heaven
             ,
             is
             best
             maintained
             by
             arguments
             from
             Heaven
             ;
             For
             as
             humane
             reason
             could
             not
             teach
             it
             ,
             so
             humane
             reason
             cannot
             so
             well
             defend
             it
             ;
             and
             doth
             so
             much
             the
             worse
             oppose
             it
             ;
             nor
             do
             I
             see
             how
             these
             arguments
             can
             be
             answered
             ,
             unlesse
             they
             can
             be
             denyed
             ;
             nor
             how
             they
             can
             be
             denyed
             ,
             ●…ince
             they
             are
             so
             exactly
             agreeable
             with
             the
             Analogy
             of
             the
             text
             ,
             and
             therefore
             cannot
             disagree
             from
             the
             Analogy
             of
             Faith.
             Many
             arguments
             have
             been
             used
             by
             excellent
             Divines
             drawn
             out
             of
             several
             places
             of
             the
             holy
             Scriptures
             ,
             which
             have
             been
             agreeable
             with
             the
             Analogy
             of
             Faith
             ,
             though
             not
             with
             the
             Analogy
             of
             
             the
             text
             ,
             and
             they
             have
             passed
             for
             good
             Theological
             arguments
             ,
             because
             they
             have
             been
             agreeable
             only
             with
             the
             Analogy
             of
             Faith
             ;
             how
             much
             rather
             should
             those
             arguments
             be
             taken
             for
             Theological
             ,
             which
             are
             agreeable
             not
             only
             with
             the
             
               Analogy
               of
               faith
            
             in
             the
             doctrine
             they
             prove
             ,
             but
             also
             with
             the
             
               Analogy
               of
               the
               Text
            
             in
             the
             manner
             of
             their
             proof
             ?
             And
             surely
             if
             all
             Divines
             did
             more
             use
             this
             way
             of
             arguing
             ,
             they
             would
             have
             much
             lesse
             of
             Contention
             ,
             and
             much
             more
             of
             Conscience
             in
             their
             arguments
             :
             you
             have
             here
             shewed
             me
             this
             good
             way
             ,
             and
             I
             was
             very
             glad
             to
             see
             it
             ,
             and
             as
             willing
             to
             follow
             it
             ;
             for
             in
             all
             this
             Paragraph
             you
             have
             quoted
             nothing
             but
             Scripture
             ;
             all
             the
             fault
             is
             ,
             you
             have
             made
             unwarrantable
             inferences
             from
             your
             quotations
             .
          
           
             9.
             
             For
             first
             you
             say
             ,
             
               Here
               are
               works
               required
               to
               justifie
               as
               well
               as
               Faith
               ,
               because
               St.
            
             Paul
             
               saith
               ,
               we
               wait
               for
               righteousnesse
               by
               Faith
               which
               worketh
               by
               love
               ,
            
             Gal.
             5.
             5
             ,
             6.
             
             He
             saith
             ,
             the
             Faith
             by
             which
             we
             are
             justified
             is
             a
             Faith
             working
             by
             love
             ;
             you
             thence
             inferre
             ,
             that
             we
             are
             justified
             by
             our
             works
             as
             well
             as
             by
             our
             Faith
             :
             you
             may
             as
             well
             say
             ,
             because
             our
             eyes
             wherewith
             we
             see
             ,
             are
             in
             our
             heads
             ;
             we
             see
             with
             or
             by
             our
             
             heads
             ,
             as
             well
             as
             with
             or
             by
             our
             eyes
             :
             or
             because
             our
             hands
             wherewith
             we
             handle
             are
             joyned
             to
             our
             armes
             ,
             we
             handle
             with
             our
             armes
             as
             well
             as
             with
             our
             hands
             ;
             for
             as
             the
             eye
             that
             is
             out
             of
             the
             head
             seeth
             not
             ,
             and
             as
             the
             hand
             that
             is
             parted
             from
             the
             arme
             handleth
             not
             ;
             so
             Faith
             that
             is
             without
             works
             justifieth
             not
             ;
             yet
             have
             works
             no
             more
             to
             do
             in
             justifying
             than
             the
             head
             hath
             in
             seeing
             ,
             or
             the
             arme
             hath
             in
             handling
             .
          
           
             10.
             
             Again
             you
             say
             ,
             
               Charity
               is
               greater
               than
               faith
               ,
               and
               must
               therefore
               needs
               have
               the
               greater
               influence
               in
               our
               justification
               .
            
             I
             cannot
             see
             the
             reason
             of
             this
             consequence
             ,
             no
             more
             than
             of
             that
             ;
             a
             lyon
             is
             greater
             than
             a
             Hare
             ,
             therefore
             he
             must
             needs
             run
             faster
             .
             If
             the
             Apostle
             had
             spoken
             of
             justification
             ,
             and
             had
             said
             Charity
             was
             greater
             than
             Faith
             ,
             your
             consequent
             would
             have
             been
             good
             ;
             but
             speaking
             not
             at
             all
             of
             justification
             ,
             your
             consequence
             cannot
             be
             good
             concerning
             that
             ,
             but
             must
             be
             made
             good
             concerning
             somewhat
             else
             ,
             viz.
             concerning
             those
             other
             things
             whereof
             he
             speaketh
             ,
             as
             particularly
             concerning
             those
             admirable
             acts
             of
             suffering
             ,
             
               not
               envying
               ,
               not
               vaunting
               ,
               bearing
               all
               things
               ,
               beleeving
               all
               things
               ,
               hoping
               all
            
             
             
               things
               ,
               enduring
               all
               things
            
             ,
             to
             which
             the
             soul
             is
             disposed
             by
             Faith
             ,
             but
             in
             which
             it
             is
             confirmed
             and
             perfected
             by
             charity
             :
             or
             concerning
             the
             everlasting
             duration
             and
             continuance
             of
             Charity
             ;
             for
             that
             shall
             never
             fail
             ,
             but
             shall
             go
             with
             us
             into
             heaven
             ,
             and
             abide
             there
             with
             us
             for
             ever
             ,
             because
             that
             very
             motion
             of
             the
             soul
             in
             the
             fruition
             of
             God
             wherein
             consisteth
             eternal
             blessednesse
             ,
             is
             an
             act
             of
             Charity
             .
             But
             Faith
             being
             of
             things
             
               not
               seen
            
             ,
             must
             needs
             vanish
             when
             we
             come
             to
             see
             God
             face
             to
             face
             ,
             by
             a
             clear
             vision
             ;
             and
             Hope
             being
             of
             things
             
               not
               enjoyed
            
             ,
             must
             needs
             vanish
             when
             we
             come
             to
             enjoy
             him
             by
             a
             full
             and
             immediate
             comprehension
             ;
             only
             Charity
             which
             in
             this
             life
             outpasseth
             Faith
             and
             Hope
             by
             more
             immediately
             uniting
             the
             soul
             to
             God
             ,
             shall
             in
             the
             next
             life
             out-passe
             it selfe
             ,
             when
             it
             shall
             taste
             the
             incomparable
             sweetnesse
             ,
             and
             enjoy
             the
             immortal
             comforts
             ,
             and
             feel
             the
             incomprehensible
             delights
             and
             joyes
             of
             that
             union
             .
             In
             these
             respects
             which
             are
             named
             ,
             't
             is
             most
             true
             that
             Charity
             is
             greater
             than
             Faith
             ,
             but
             not
             in
             respect
             of
             justification
             ,
             which
             is
             not
             named
             ,
             unlesse
             you
             will
             say
             the
             Apostle
             put
             more
             in
             the
             Conclusion
             than
             in
             the
             Premises
             :
             nay
             ,
             
             though
             it
             should
             be
             granted
             ,
             that
             the
             Apostle
             doth
             not
             here
             speak
             comparatively
             but
             positively
             ,
             or
             else
             
               that
               Charity
               is
               greater
               than
               Faith
               ,
            
             yet
             will
             it
             not
             follow
             ,
             that
             Faith
             may
             not
             be
             greater
             than
             Charity
             in
             some
             one
             respect
             ,
             as
             particularly
             in
             this
             of
             justification
             ;
             for
             though
             Charity
             be
             the
             more
             noble
             in
             it selfe
             ,
             yet
             Faith
             is
             the
             more
             needful
             for
             us
             :
             Charity
             may
             have
             the
             absolute
             preeminence
             in
             regard
             of
             
               its
               excellency
            
             ,
             and
             yet
             Faith
             may
             have
             a
             comparative
             preeminence
             in
             regard
             of
             
               its
               use
            
             .
             Charitie
             may
             be
             the
             greater
             in
             regard
             of
             
               innocent
               men
            
             ,
             who
             can
             stedfastly
             and
             comfortably
             see
             God
             as
             he
             is
             in
             himselfe
             ;
             but
             Faith
             must
             be
             the
             greater
             in
             regard
             of
             
               sinful
               men
            
             ,
             who
             cannot
             see
             God
             as
             he
             is
             
               in
               himself
            
             ,
             either
             stedfastly
             because
             of
             their
             weaknesse
             ,
             or
             comfortably
             because
             of
             their
             sinfulnesse
             ;
             and
             therefore
             must
             look
             on
             him
             as
             he
             is
             
               in
               his
               Son
            
             ,
             who
             took
             upon
             him
             our
             weaknesse
             to
             give
             us
             his
             strength
             ,
             and
             our
             sin
             to
             give
             us
             his
             righteousnesse
             :
             so
             far
             is
             it
             from
             a
             true
             consequence
             ,
             
               Charitie
               is
               greater
               than
               Faith
               ,
               &
               must
               needs
               therefore
               have
               the
               greater
               influence
               in
               our
               justification
               .
            
          
           
             11.
             
             You
             have
             yet
             one
             more
             Quotation
             to
             prove
             justification
             by
             works
             ,
             and
             
             that
             is
             ,
             Rom.
             2.
             13.
             
             
               Not
               the
               hearers
               of
               the
               law
               ,
               [
               there
               is
               Faith
               ,
               ]
               are
               just
               before
               God
               ,
               but
               the
               doers
               of
               the
               law
               [
               there
               are
               good
               works
               ]
               shall
               be
               justified
            
             ;
             here
             I
             cannot
             question
             your
             inference
             which
             you
             do
             not
             make
             ,
             but
             I
             must
             question
             your
             interpretation
             which
             you
             have
             made
             .
             For
             this
             place
             only
             sheweth
             that
             both
             Jewes
             and
             Gentiles
             might
             justly
             be
             condemned
             ,
             because
             both
             had
             sinned
             against
             the
             knowledge
             which
             God
             had
             given
             them
             of
             his
             law
             ;
             but
             it
             doth
             not
             shew
             how
             either
             might
             be
             justified
             :
             yet
             you
             have
             interpreted
             it
             of
             Justification
             and
             by
             your
             interpretation
             have
             laid
             
               a
               kind
               of
               slurre
            
             and
             reproach
             upon
             Faith
             ,
             saying
             ,
             
               Not
               the
               hearers
               of
               the
               law
               ,
               [
               there
               is
               Faith
               ]
            
             as
             if
             Faith
             were
             placed
             in
             the
             ear
             ,
             busied
             only
             in
             the
             hearing
             of
             the
             law
             ,
             not
             considering
             that
             Faith
             is
             the
             gift
             of
             God
             ,
             (
             the
             most
             precious
             gift
             that
             ever
             he
             gave
             to
             sinful
             man
             ,
             excepting
             his
             Son
             ,
             in
             and
             for
             whom
             he
             gives
             it
             )
             and
             that
             the
             gifts
             of
             God
             are
             to
             be
             received
             with
             our
             thankfulnesse
             ,
             unlesse
             we
             would
             have
             them
             recalled
             and
             reversed
             with
             his
             repentance
             ;
             for
             since
             we
             cannot
             deserve
             them
             ,
             if
             we
             will
             not
             highly
             prize
             them
             ,
             we
             shew
             our selves
             unworthy
             of
             what
             we
             have
             ,
             and
             
             make
             our selves
             uncapable
             of
             having
             more
             :
             Come
             sir
             I
             will
             speak
             plainly
             ,
             that
             I
             may
             speak
             honourably
             of
             so
             great
             a
             gift
             .
             
               If
               Faith
               be
               not
               in
               our
               hearts
               ,
            
             Christ
             is
             not
             there
             ,
             
               (
               for
               he
               dwelleth
               in
               the
               heart
               by
               Faith
               ,
            
             Ephes.
             3.
             17.
             
             )
             and
             if
             Christ
             be
             not
             in
             our
             hearts
             ,
             we
             can
             neither
             have
             good
             words
             in
             our
             mouths
             ,
             nor
             good
             works
             in
             our
             hands
             ;
             for
             out
             of
             the
             abundance
             of
             the
             heart
             as
             the
             tongue
             speaketh
             ,
             so
             also
             the
             hand
             acteth
             ;
             therefore
             pray
             le
             ts
             have
             no
             more
             of
             this
             Divinitie
             ,
             
               [
               not
               the
               hearers
               of
               the
               law
               ,
               there
               is
               Faith
               ]
            
             for
             what
             can
             any
             sacrilegious
             Enthusiast
             say
             more
             ,
             who
             robs
             God
             of
             mens
             hearts
             in
             regular
             and
             sound
             prayers
             ,
             to
             place
             all
             Religion
             in
             the
             ear
             ?
             sure
             there
             were
             many
             hearers
             of
             St.
             Pauls
             Sermon
             ,
             for
             it
             was
             preached
             on
             the
             Sabbath
             ,
             and
             in
             a
             place
             where
             prayer
             was
             wont
             to
             be
             made
             ,
             Act.
             16.
             13.
             who
             heard
             more
             than
             the
             law
             ,
             (
             for
             they
             also
             heard
             the
             Gospel
             )
             yet
             only
             one
             Lydia
             (
             for
             ought
             we
             know
             )
             was
             judged
             
               faithful
               unto
               the
               Lord
            
             ;
             and
             the
             text
             gives
             this
             reason
             of
             her
             Faith
             ,
             
               whose
               heart
               the
               Lord
               opened
               that
               she
               attended
               unto
               the
               things
               which
               were
               spoken
               of
            
             Paul
             :
             Therefore
             the
             hearers
             of
             the
             law
             have
             not
             Faith
             ,
             but
             the
             doers
             of
             it
             ,
             (
             at
             least
             in
             
             vote
             and
             desire
             ,
             
               i.
               e.
            
             those
             who
             labour
             to
             do
             it
             ,
             )
             yet
             they
             when
             they
             have
             done
             all
             are
             taught
             to
             say
             ,
             
               we
               are
               unprofitable
               servants
               ,
               we
               have
               done
               that
               which
               was
               our
               duty
               to
               do
               ,
            
             Luk.
             17.
             10.
             
             Their
             doings
             cannot
             fully
             reach
             the
             obligation
             of
             their
             duty
             ,
             and
             how
             can
             they
             be
             a
             satisfaction
             for
             their
             undutifulnesse
             ?
             All
             their
             works
             of
             righteousnesse
             ,
             when
             they
             have
             laboured
             to
             do
             all
             those
             things
             which
             are
             commanded
             ,
             and
             as
             they
             are
             commanded
             them
             ,
             will
             leave
             them
             unprofitable
             ;
             and
             much
             more
             must
             their
             works
             of
             unrighteousnesse
             make
             them
             unacceptable
             :
             so
             that
             you
             have
             only
             supposed
             a
             false
             Faith
             in
             the
             hearers
             of
             the
             Law
             ,
             not
             disprov'd
             Justification
             by
             Faith
             in
             the
             doers
             of
             it
             ;
             for
             he
             that
             saith
             ,
             
               not
               the
               hearers
               of
               the
               Law
               are
               just
               before
               God
               ,
               but
               the
               doers
               of
               the
               Law
               shall
               be
               justified
               ,
            
             doth
             not
             thereby
             suppose
             (
             much
             less
             
               averre
               ,
            
             )
             any
             men
             to
             be
             so
             compleat
             doers
             of
             the
             Law
             ,
             as
             to
             rely
             upon
             their
             good
             deeds
             for
             their
             justification
             .
          
           
             12.
             
             You
             might
             happily
             better
             have
             appealed
             to
             St.
             James
             ,
             than
             to
             St.
             Paul
             for
             justification
             by
             works
             ;
             and
             yet
             neither
             would
             he
             have
             befriended
             this
             your
             appeal
             ,
             much
             lesse
             have
             justified
             that
             your
             position
             :
             for
             St.
             James
             doth
             not
             contradict
             
             the
             doctrine
             of
             St.
             Paul
             ,
             but
             doth
             only
             correct
             those
             who
             had
             misunderstood
             ,
             or
             at
             least
             misapplied
             it
             ;
             bidding
             them
             
               add
               to
               their
               Faith
               Vertue
            
             ,
             (
             as
             St.
             Peter
             had
             
               done
               before
            
             ,
             2
             Pet.
             3.
             5.
             
             )
             or
             not
             expect
             to
             be
             justified
             by
             it
             :
             wherefore
             those
             two
             Apostles
             may
             very
             well
             be
             said
             to
             have
             delivered
             but
             one
             and
             the
             same
             doctrine
             concerning
             justification
             ,
             if
             we
             take
             their
             words
             not
             as
             we
             please
             ,
             but
             as
             they
             intended
             them
             :
             for
             St.
             Paul
             writing
             against
             proud
             Justitiaries
             among
             the
             Jews
             ,
             who
             sought
             for
             righteousness
             from
             their
             own
             works
             according
             to
             the
             Law
             of
             Moses
             ,
             and
             rejected
             the
             righteousnesse
             of
             God
             by
             
               Faith
               in
               Christ
            
             ,
             strongly
             denyed
             Justification
             by
             works
             ,
             meaning
             works
             properly
             so
             called
             ,
             that
             is
             to
             say
             ,
             a
             perfect
             and
             perpetual
             observation
             of
             the
             whole
             Law
             ,
             because
             all
             men
             whatsoever
             (
             Christ
             only
             excepted
             ,
             )
             had
             many
             wayes
             transgressed
             the
             Law
             :
             But
             St.
             James
             writing
             against
             licentious
             and
             profane
             Hypocrites
             among
             the
             Christians
             ,
             who
             pretending
             to
             Faith
             in
             Christ
             ,
             lived
             not
             according
             to
             the
             Rule
             of
             the
             Christian
             Faith
             ,
             but
             altogether
             neglected
             the
             study
             and
             practice
             of
             good
             works
             ,
             affirmed
             Justification
             by
             works
             ,
             meaning
             by
             
             works
             the
             very
             obedience
             of
             Faith
             ,
             or
             a
             working
             by
             love
             and
             obedience
             :
             The
             one
             writ
             against
             the
             
               proud
               opposers
            
             ,
             the
             other
             against
             the
             
               fond
               Pretenders
            
             of
             Faith
             in
             Christ
             ;
             therefore
             the
             one
             tells
             the
             proud
             Jews
             that
             their
             works
             were
             not
             answerable
             to
             the
             Law
             in
             which
             they
             trusted
             ,
             that
             he
             might
             teach
             them
             the
             necessity
             of
             Faith
             in
             Christ
             :
             The
             other
             tell
             the
             hypocritical
             Christians
             ,
             that
             their
             works
             were
             not
             answerable
             to
             the
             Gospel
             of
             which
             they
             boasted
             ,
             that
             he
             might
             teach
             them
             the
             obedience
             of
             that
             Faith
             ;
             accordingly
             as
             often
             as
             St.
             Paul
             affirmeth
             ,
             (
             in
             sense
             at
             least
             ,
             if
             not
             in
             words
             ,
             )
             
               That
               we
               are
               justified
               only
               by
               Faith
               ,
            
             so
             often
             he
             understandeth
             a
             Faith
             working
             by
             love
             ,
             Gal.
             5.
             6.
             or
             an
             unfained
             unhypocritical
             Faith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             such
             a
             Faith
             as
             belongs
             not
             to
             hypocrites
             ,
             1
             Tim.
             1.
             5.
             
             And
             as
             often
             as
             St.
             James
             denieth
             
               that
               we
               are
               justified
               only
               by
               Faith
               ,
            
             so
             often
             he
             understandeth
             a
             Faith
             not
             working
             by
             love
             ,
             a
             Faith
             only
             in
             profession
             or
             in
             perswasion
             ,
             not
             in
             obedience
             or
             in
             affection
             ;
             a
             Faith
             belonging
             to
             hypocrities
             ,
             not
             to
             good
             Christians
             ,
             a
             Faith
             in
             noise
             and
             in
             word
             ,
             but
             not
             in
             truth
             and
             in
             deed
             :
             as
             appeares
             from
             the
             manner
             of
             his
             expression
             ,
             
             ver
             .
             14.
             
             
               If
               a
               man
               say
               he
               hath
               Faith
            
             ;
             for
             the
             Apostle
             would
             not
             say
             it
             for
             him
             ,
             because
             he
             had
             only
             a
             dead
             Faith
             ;
             
               A
               Faith
               without
               works
            
             ,
             and
             therefore
             without
             life
             
               (
               operari
               sequitur
               esse
            
             )
             the
             Faith
             of
             devils
             ,
             from
             the
             evidence
             or
             power
             of
             truth
             convincing
             the
             understanding
             ;
             not
             the
             Faith
             of
             Abraham
             or
             Rahab
             ,
             from
             the
             acceptance
             and
             love
             of
             truth
             converting
             the
             will
             ;
             therefore
             these
             two
             positions
             are
             not
             contrary
             ,
             
               A
               man
               is
               justified
               before
               God
               ,
               not
               by
               the
               works
               of
               the
               Law
               ,
            
             (
             which
             he
             cannot
             have
             ,
             )
             
               but
               only
               by
               Faith
               in
               Christ
               ,
            
             (
             which
             alwaies
             worketh
             by
             love
             ;
             )
             and
             
               A
               man
               is
               justified
               before
               God
               ,
               not
               only
               by
               Faith
               ,
            
             (
             that
             is
             an
             historical
             knowledge
             of
             the
             Gospel
             ,
             and
             an
             emptie
             profession
             of
             Faith
             ,
             )
             
               but
               also
               by
               works
            
             ,
             that
             is
             an
             affectionate
             love
             of
             the
             Gospel
             ,
             and
             a
             sincere
             obedience
             of
             Faith
             ;
             The
             former
             position
             is
             maintained
             by
             St.
             Paul
             against
             those
             Jews
             who
             rejected
             the
             Gospel
             of
             Christ
             :
             the
             latter
             position
             is
             maintained
             by
             St.
             James
             against
             those
             Christians
             who
             profaned
             the
             same
             Gospel
             :
             Both
             Apostles
             teach
             one
             and
             the
             same
             Justification
             by
             Faith
             in
             Christ
             ;
             only
             St.
             Paul
             speaks
             of
             Faith
             more
             in
             relation
             to
             
               its
               proper
               object
            
             ,
             (
             even
             to
             Christ
             )
             
             because
             he
             went
             to
             convince
             gainsaying
             Jews
             ,
             and
             to
             make
             them
             Christians
             ;
             St.
             James
             speaks
             of
             Faith
             more
             in
             relation
             to
             
               its
               proper
               effect
            
             ,
             (
             even
             good
             works
             )
             because
             he
             went
             to
             convert
             revolting
             Christians
             ,
             and
             to
             make
             them
             good
             Christians
             :
             For
             so
             himself
             saith
             concerning
             
               Abraham
               ,
               Seest
               then
               how
               Faith
               wrought
               with
               his
               works
               ,
               and
               by
               work
               was
               Faith
               made
               perfect
               ?
            
             ver
             .
             23.
             
             He
             saith
             not
             By
             works
             was
             his
             justification
             made
             perfect
             ,
             but
             only
             his
             Faith
             whereby
             he
             was
             justified
             ,
             requiring
             works
             only
             to
             the
             Faith
             that
             justifieth
             ,
             but
             not
             to
             the
             act
             of
             justification
             :
             And
             after
             the
             same
             manner
             are
             we
             to
             understand
             his
             conclusion
             ,
             ver
             .
             24.
             
             
               Ye
               see
               then
               how
               that
               by
               works
               a
               man
               is
               justified
               ,
               and
               not
               by
               Faith
               only
               :
            
             as
             if
             he
             had
             said
             ,
             From
             this
             example
             of
             Abraham
             you
             may
             gather
             ,
             that
             't
             is
             not
             the
             wording
             but
             the
             working
             ,
             not
             the
             professing
             but
             the
             performing
             Faith
             that
             justifies
             a
             man
             before
             God
             ;
             requiring
             works
             in
             that
             man
             which
             is
             justified
             ,
             but
             not
             denying
             to
             Faith
             the
             power
             and
             prerogative
             of
             justifying
             .
          
           
             13.
             
             You
             have
             well
             reconciled
             St.
             Paul
             with
             St.
             James
             in
             your
             question
             ,
             
               [
               But
               what
               Faith
               ?
            
             ]
             which
             intima●…eth
             ,
             that
             a
             just●…fying
             Faith
             is
             such
             a
             〈◊〉
             as
             worke●…h
             
             by
             love
             ;
             but
             you
             have
             ill
             reconciled
             your selfe
             with
             St.
             Paul
             in
             your
             position
             ,
             
               That
               works
               are
               required
               to
               Justification
               as
               well
               as
               Faith
            
             ;
             which
             plainly
             asserteth
             the
             contradictory
             of
             St.
             Pauls
             doctrine
             :
             And
             surely
             't
             is
             not
             safe
             for
             any
             Divine
             to
             differ
             in
             this
             Doctrine
             of
             Justification
             from
             St.
             Paul
             ,
             no
             more
             than
             it
             is
             safe
             for
             him
             to
             differ
             from
             the
             whole
             scope
             of
             the
             Law
             and
             of
             the
             Gospel
             ,
             since
             it
             is
             undeniable
             that
             Christ
             with
             his
             righteousnesse
             is
             the
             end
             of
             the
             Law
             ,
             and
             the
             subject
             of
             the
             Gospel
             ;
             This
             is
             St.
             Peters
             Divinitie
             ,
             Act.
             10.
             43.
             
             
               To
               Him
               give
               all
               the
               Prophets
               witnesse
               ,
               that
               through
               his
               name
               whosoever
               believeth
               in
               him
               ,
               shall
               receive
               remission
               of
               sins
               ,
               i.
               e.
            
             in
             one
             word
             shall
             be
             justified
             :
             And
             indeed
             what
             were
             all
             the
             propitiatory
             and
             expiatory
             sacrifices
             of
             the
             Law
             ,
             but
             so
             many
             types
             of
             Christs
             sacrifice
             upon
             the
             Crosse
             ,
             who
             is
             
               the
               Propitiation
               for
               our
               sins
            
             ?
             1
             John
             2.
             2.
             so
             that
             in
             truth
             this
             part
             of
             the
             Ceremonial
             Law
             was
             little
             other
             than
             a
             dark
             representation
             of
             the
             Gospel
             ,
             foreshewing
             in
             shadows
             what
             the
             Gospel
             was
             to
             declare
             in
             substance
             ,
             that
             
               the
               Lamb
               of
               God
               should
               t●…ke
               away
               the
               sinnes
               of
               the
               world
            
             ;
             whence
             St.
             Paul
             ascribeth
             the
             Justification
             of
             the
             Jew
             and
             of
             the
             Gentile
             
             to
             one
             and
             the
             same
             sacrifice
             ,
             
               A●…
               Christ
               hath
               given
               himself
               for
               us
               ,
               an
               offering
               and
               a
               sacrifice
               to
               God
               ,
               for
               a
               sweet
               smelling
               savour
               ,
            
             Eph.
             5.
             2.
             
             Their
             sacrifices
             did
             expiate
             sin
             only
             by
             vertue
             of
             this
             sacrifice
             ;
             And
             this
             is
             that
             which
             the
             same
             Apostle
             proves
             to
             the
             Jews
             in
             his
             Epistle
             which
             he
             peculiarly
             sent
             to
             them
             ,
             the
             sum
             whereof
             is
             briefly
             this
             ,
             That
             Jesus
             Christ
             (
             whom
             he
             did
             preach
             to
             them
             in
             that
             Epistle
             ,
             )
             being
             the
             eternal
             Sonne
             of
             God
             ,
             coessential
             and
             coequal
             with
             his
             Father
             ,
             perfect
             God
             and
             perfect
             man
             in
             one
             and
             the
             same
             person
             ,
             was
             that
             Messiah
             which
             God
             from
             the
             beginning
             of
             time
             had
             promised
             ,
             and
             in
             the
             fulnesse
             of
             time
             had
             sent
             into
             the
             world
             ,
             as
             the
             only
             King
             to
             Govern
             ,
             as
             the
             only
             Priest
             to
             reconcile
             ,
             as
             the
             only
             Prophet
             to
             instruct
             his
             Church
             ,
             according
             to
             the
             Covenant
             made
             before
             the
             Law
             ;
             to
             the
             types
             and
             figures
             given
             under
             the
             Law
             ;
             and
             all
             the
             predictions
             ,
             explications
             ,
             additions
             and
             confirmations
             by
             the
             Prophets
             :
             so
             that
             unlesse
             they
             would
             reject
             all
             the
             documents
             given
             to
             them
             in
             their
             own
             Law
             ,
             and
             by
             their
             own
             Prophets
             throughout
             all
             the
             Old
             Testament
             ,
             they
             must
             thankfully
             acknowledge
             ,
             heartily
             embrace
             ,
             and
             
             dutifully
             obey
             Jesus
             Christ
             as
             the
             sole
             Author
             of
             their
             redemption
             and
             salvation
             ,
             or
             (
             to
             speak
             yet
             neerer
             to
             our
             debate
             ,
             though
             not
             to
             Gods
             Truth
             ,
             )
             as
             the
             sole
             author
             of
             Justification
             ,
             to
             redeem
             them
             from
             the
             guilt
             ;
             and
             of
             sanctification
             ,
             to
             redeem
             them
             from
             the
             bondage
             of
             their
             sins
             :
             This
             is
             the
             Doctrine
             of
             the
             whole
             Epistle
             to
             the
             Hebrews
             ,
             which
             is
             briefly
             delivered
             in
             the
             first
             words
             ,
             and
             confirmed
             and
             enlarged
             in
             the
             sequele
             of
             that
             Epistle
             ;
             
               God
               who
               at
               sundry
               times
               and
               in
               divers
               manners
               spake
               in
               times
               past
               unto
               the
               Fathers
               by
               the
               Prophets
               ,
               hath
               in
               these
               last
               days
               spoken
               unto
               us
               by
               his
               Son
            
             ;
             There
             's
             our
             blessed
             Saviour
             as
             Prophet
             to
             instruct
             the
             Church
             .
             
               Whom
               he
               appointed
               heir
               of
               all
               things
               ,
               by
               whom
               also
               he
               made
               the
               worlds
            
             ;
             There
             he
             is
             as
             King
             to
             govern
             the
             Church
             ,
             which
             is
             his
             inheritance
             as
             man
             ,
             his
             workmanship
             as
             God.
             
               When
               he
               had
               by
               himself
               purged
               our
               sins
            
             ;
             There
             he
             is
             as
             Priest
             to
             offer
             himself
             for
             a
             Sacrifice
             to
             reconcile
             the
             Church
             ;
             And
             all
             the
             Epistle
             after
             this
             ,
             (
             in
             the
             doctrinal
             part
             of
             it
             )
             is
             nothing
             else
             but
             an
             enlargement
             upon
             these
             Three
             Heads
             ,
             shewing
             the
             necessity
             of
             Christs
             three
             Offices
             and
             the
             excellency
             of
             his
             Person
             according
             to
             
             each
             Office
             ;
             viz.
             according
             to
             his
             Kingly
             Office
             in
             the
             first
             and
             second
             ;
             according
             to
             his
             Prophetical
             Office
             in
             the
             third
             and
             fourth
             Chapters
             ;
             and
             according
             to
             his
             Priestly
             Office
             in
             the
             rest
             ,
             till
             the
             nineteenth
             Verse
             of
             the
             tenth
             Chapter
             ;
             After
             which
             He
             treateth
             of
             those
             Offices
             and
             Duties
             which
             belong
             to
             Christians
             ,
             and
             that
             in
             the
             same
             method
             or
             manner
             as
             he
             had
             before
             of
             the
             Offices
             belonging
             unto
             Christ
             ,
             first
             briefly
             summing
             them
             up
             together
             ,
             and
             then
             fully
             and
             largely
             explaining
             them
             ;
             For
             so
             cap.
             10.
             v.
             22.
             
             He
             exhorts
             us
             to
             Faith
             and
             a
             good
             Conscience
             ;
             v.
             23.
             
             To
             a
             firm
             hope
             and
             undaunted
             profession
             ;
             v.
             24.
             
             To
             charity
             and
             to
             good
             works
             ;
             v.
             25.
             
             To
             the
             publike
             exercise
             of
             all
             those
             duties
             of
             Piety
             ,
             which
             God
             had
             appointed
             for
             the
             nourishment
             and
             the
             increase
             of
             Faith
             ,
             Hope
             ,
             and
             Charity
             ;
             and
             the
             rest
             of
             the
             Epistle
             afterwards
             is
             but
             an
             enlargement
             upon
             these
             .
             Will
             you
             say
             because
             he
             speaks
             so
             much
             for
             good
             works
             in
             the
             latter
             part
             of
             his
             Epistle
             ,
             He
             therefore
             requires
             them
             to
             Justification
             ,
             as
             well
             as
             Faith
             ?
             Look
             on
             the
             tenth
             Chapter
             ,
             you
             will
             soon
             recall
             that
             saying
             ;
             For
             there
             it
             is
             proved
             ,
             That
             the
             Law
             Sacrifices
             could
             
             not
             take
             away
             sin
             ,
             (
             that
             is
             ,
             could
             not
             justifie
             those
             who
             offered
             them
             ,
             )
             by
             two
             irresistible
             Topicks
             ,
             
               ab
               absurdo
               ,
               ab
               impossibili
            
             .
          
           
             First
             ,
             From
             the
             command
             of
             the
             Law
             enjoyning
             those
             Sacrifices
             to
             be
             repeated
             every
             year
             ,
             which
             had
             been
             needless
             (
             and
             therefore
             absurd
             )
             if
             the
             worshippers
             could
             have
             been
             purged
             by
             them
             ,
             so
             as
             to
             have
             had
             no
             more
             Conscience
             of
             sin
             ,
             vers
             .
             23.
             
          
           
             Secondly
             ,
             From
             the
             nature
             of
             the
             Sacrifices
             that
             were
             offered
             ,
             which
             were
             not
             of
             so
             great
             an
             efficacy
             as
             to
             purge
             sin
             ,
             much
             less
             of
             so
             great
             an
             excellency
             as
             to
             expiate
             it
             ;
             
               For
               it
               is
               not
               possible
               that
               the
               blood
               of
               Bulls
               and
               of
               Goats
               should
               take
               away
               sins
            
             ;
             v.
             4.
             
             And
             surely
             he
             that
             makes
             it
             his
             work
             to
             shew
             the
             weakness
             of
             
               the
               Law-Sacrifices
            
             to
             take
             away
             sin
             ,
             could
             not
             make
             it
             his
             intent
             to
             set
             up
             
               the
               Gospel-Sacrifices
            
             ,
             (
             whether
             of
             the
             Heart
             by
             Meditation
             ,
             or
             the
             Lips
             by
             Prayer
             ,
             or
             of
             the
             Hand
             by
             Alms-deeds
             )
             as
             expiations
             for
             our
             sins
             :
             For
             the
             same
             Objections
             still
             hold
             against
             the
             one
             ,
             which
             were
             made
             against
             the
             other
             .
             The
             necessity
             of
             their
             repetion
             is
             as
             great
             ;
             the
             proof
             of
             their
             imperfection
             is
             far
             greater
             ;
             I
             ask
             the
             
             soul
             of
             the
             most
             religious
             Votary
             that
             now
             lives
             ,
             whether
             he
             dare
             say
             ,
             that
             he
             ever
             prayed
             so
             devoutly
             ,
             but
             that
             either
             for
             want
             of
             firmness
             in
             his
             attention
             ,
             or
             of
             zeal
             in
             his
             affection
             ,
             he
             needed
             to
             ask
             forgiveness
             for
             his
             Prayers
             .
             There
             was
             nothing
             of
             sin
             in
             the
             worst
             of
             Legal
             ;
             there
             is
             something
             of
             sin
             in
             the
             best
             of
             Evangelical
             Sacrifices
             ;
             and
             how
             then
             can
             it
             make
             an
             atonement
             for
             another
             sin
             ?
             14.
             
             Therefore
             what
             ever
             be
             the
             excellency
             of
             good
             works
             as
             to
             Gods
             acceptance
             ,
             or
             the
             efficacy
             of
             them
             as
             to
             mans
             salvation
             ;
             yet
             they
             cannot
             be
             so
             excellent
             as
             to
             deserve
             ,
             nor
             so
             efficacious
             as
             to
             procure
             the
             Justification
             of
             a
             sinner
             ;
             
               no
               ,
               it
               cost
               more
               to
               redeem
               a
               soul
               ,
               so
               that
               He
            
             (
             even
             the
             most
             righteous
             man
             that
             is
             )
             
               must
               let
               that
               alone
               for
               ever
               .
            
             Non
             dabit
             Deo
             placationem
             suam
             ,
             &
             pretium
             redemptionis
             animae
             suae
             ;
             He
             can
             give
             to
             God
             what
             may
             please
             his
             goodness
             ,
             not
             what
             may
             appease
             his
             anger
             ,
             or
             satisfie
             his
             Justice
             ;
             He
             can
             offer
             up
             the
             homage
             ,
             he
             cannot
             offer
             up
             the
             price
             of
             his
             soul
             ;
             Accordingly
             we
             are
             bound
             to
             interpret
             all
             these
             and
             the
             like
             Texts
             
               concerning
               good
               works
            
             ,
             as
             declaring
             their
             
               indispensable
               necessity
            
             ,
             not
             as
             declaring
             their
             meritorious
             
             efficacy
             to
             our
             salvation
             ;
             as
             shewing
             them
             ot
             be
             consequents
             of
             the
             Faith
             that
             justifieth
             ,
             not
             Causes
             of
             Justification
             :
             That
             honour
             must
             be
             reserved
             only
             to
             the
             Eternal
             Son
             of
             God
             ,
             who
             alone
             had
             a
             righteousness
             able
             to
             hold
             weight
             in
             the
             ballance
             of
             the
             Sanctuary
             ,
             and
             consequently
             who
             alone
             had
             a
             righteousness
             able
             to
             make
             a
             sinner
             righteous
             ;
             
               If
               I
               wash
               thee
               not
               ,
               thou
               hast
               no
               part
               with
               me
               ,
            
             Joh.
             13.
             8.
             being
             spoken
             to
             a
             man
             of
             infirmity
             ,
             better
             merit
             than
             I
             can
             hope
             for
             ,
             notwithstanding
             all
             that
             I
             can
             do
             or
             suffer
             for
             my
             Saviour
             ,
             makes
             me
             say
             ,
             That
             unlesse
             his
             blood
             wash
             me
             I
             shall
             never
             be
             so
             clean
             as
             to
             have
             a
             part
             with
             him
             ;
             Therefore
             will
             I
             rely
             only
             upon
             his
             blood
             to
             make
             and
             keep
             me
             a
             true
             member
             of
             his
             Body
             ;
             for
             I
             see
             that
             St.
             Paul
             ,
             who
             excelled
             all
             others
             in
             his
             Doings
             ,
             and
             in
             his
             sufferings
             for
             Christ
             
               (
               in
               labours
               more
               abundant
            
             )
             there
             was
             the
             excellency
             of
             his
             doings
             ,
             
               In
               stripes
               above
               measure
               ,
               in
               prisons
               more
               frequent
               ,
               in
               deaths
               oft
               ,
            
             there
             was
             the
             excellency
             of
             his
             sufferings
             ,
             2
             Cor.
             11.
             23.
             yet
             dares
             not
             plead
             either
             for
             acquitment
             or
             acceptance
             with
             God
             from
             his
             own
             ,
             but
             only
             from
             his
             Saviours
             obed
             ence
             ;
             
               And
               do
               cou●…t
               them
               but
            
             
             
               dung
               ,
               (
               sc.
            
             all
             things
             whatsoever
             ,
             not
             the
             righteousness
             of
             the
             Law
             excepted
             )
             
               that
               I
               may
               win
               Christ
               ;
               And
               be
               found
               in
               him
               ,
               not
               having
               my
               own
               righteousness
               which
               is
               of
               the
               Law
               ,
               but
               that
               which
               is
               through
               the
               Faith
               of
               Christ
               ,
               the
               righteousness
               ,
               which
               is
               of
               God
               by
               Faith
            
             ;
             Phil.
             3.
             9.
             
             A
             righteousness
             which
             is
             most
             truly
             called
             
               the
               righteousness
               of
               God
            
             ,
             for
             it
             is
             of
             God
             the
             Fathers
             giving
             ,
             of
             God
             the
             Sons
             purchasing
             .
             For
             none
             but
             God
             can
             take
             away
             sin
             ,
             appease
             the
             wrath
             of
             God
             ,
             abolish
             the
             power
             of
             death
             and
             the
             tyranny
             of
             the
             Devil
             ;
             therefore
             no
             righteousness
             but
             the
             righteousness
             of
             God
             can
             have
             any
             thing
             to
             do
             in
             our
             Justification
             ,
             whereby
             sin
             is
             taken
             away
             ,
             Gods
             wrath
             is
             appeased
             ,
             and
             the
             power
             of
             death
             and
             the
             Devil
             is
             abolished
             ;
             If
             men
             alone
             can
             do
             this
             great
             work
             of
             our
             redemption
             ,
             what
             need
             we
             any
             more
             then
             man
             alone
             in
             the
             person
             of
             our
             Redeemer
             ?
             wherefore
             to
             admit
             any
             but
             the
             Son
             of
             Gods
             righteousness
             as
             the
             cause
             of
             mans
             Justification
             ,
             is
             to
             
               set
               open
            
             ,
             if
             not
             to
             
               set
               up
            
             an
             inlet
             for
             Arrianism
             ,
             which
             forceth
             Christian
             Divines
             to
             bring
             St.
             James
             to
             St.
             Paul
             in
             this
             doctrine
             of
             Justification
             ,
             that
             they
             may
             set
             up
             ,
             not
             mans
             ,
             but
             Gods
             
             righteousness
             ;
             for
             if
             we
             need
             a
             God
             to
             redeem
             us
             ,
             why
             not
             also
             to
             justifie
             us
             ,
             since
             Justification
             is
             the
             main
             work
             of
             our
             redemption
             ;
             And
             indeed
             if
             men
             would
             be
             so
             ingenuous
             ,
             as
             to
             allow
             the
             Spirit
             of
             God
             the
             same
             constancy
             to
             himself
             ,
             under
             the
             hands
             of
             
               several
               Pen-men
            
             ,
             as
             of
             One
             ,
             They
             would
             no
             more
             oppose
             St.
             James
             against
             St.
             Paul
             ,
             in
             this
             doctrine
             ,
             then
             St.
             Paul
             against
             himself
             ;
             For
             St.
             Paul
             hath
             as
             palpably
             rejected
             a
             Faith
             without
             works
             ,
             as
             St.
             
               James
               ;
               Though
               I
               have
               all
               Faith
               ,
               so
               as
               to
               remove
               mountains
               ,
               and
               have
               no
               charity
               ,
               I
               am
               nothing
            
             ;
             1.
             
             Cor.
             13.
             2.
             
             And
             yet
             by
             so
             saying
             did
             never
             intend
             ,
             and
             was
             never
             thought
             to
             thwart
             his
             own
             doctrine
             concerning
             Justification
             by
             Faith
             in
             Christ
             ,
             or
             to
             ascribe
             any
             share
             of
             it
             to
             works
             ,
             (
             which
             proceed
             from
             charity
             )
             or
             to
             make
             man
             a
             fellow-sharer
             with
             God
             ,
             by
             allowing
             our
             own
             righteousness
             to
             be
             (
             in
             the
             least
             respect
             )
             a
             Partial
             cause
             of
             our
             Justification
             :
             And
             herein
             St.
             Augustin
             shews
             himself
             St.
             
               Pauls
               Scholar
            
             ,
             and
             therefore
             may
             justly
             challenge
             to
             be
             our
             Master
             ;
             For
             though
             he
             writ
             a
             Book
             of
             purpose
             to
             confute
             the
             
               Solifidean
               Heresie
            
             ,
             which
             looked
             only
             after
             Faith
             ,
             yet
             hath
             
             he
             not
             let
             fall
             any
             one
             passage
             to
             perswade
             us
             That
             
               works
               are
               required
               to
               Justification
               as
               well
               as
               Faith
            
             ;
             This
             himself
             professeth
             ,
             lib.
             2.
             
             
               Retr
               .
               cap.
            
             38.
             
             Interea
             missa
             sunt
             mihi
             à
             quibusdam
             fratribus
             laicis
             quidem
             ,
             sed
             divinorum
             eloquiorum
             studiosis
             ,
             scripta
             nonnulla
             quae
             ita
             distinguerent
             à
             bonis
             operibus
             Christianam
             fidem
             ,
             ut
             sine
             hâc
             non
             posse
             ,
             sine
             illis
             autem
             posse
             perveniri
             suaderetur
             ad
             ae●…ernam
             vitam
             ;
             quibus
             respondens
             librum
             scripsi
             ,
             cujus
             nomen
             est
             de
             Fide
             &
             Operibus
             :
             
               When
               I
               had
               received
               certain
               writings
               from
               some
               Lay-brethren
               indeed
               ,
               but
               studious
               of
               the
               holy
               Scripture
               ,
            
             (
             mark
             the
             distinction
             of
             Lay-men
             and
             Clergy-men
             in
             those
             daies
             ,
             but
             withal
             the
             free
             use
             of
             the
             Scriptures
             not
             denied
             to
             
               Lay-men
               )
               which
               did
               so
               divide
               and
               separate
               Faith
               from
               Works
               ,
               as
               to
               say
               without
               the
               one
               we
               might
               not
               be
               saved
               ,
               but
               without
               the
               other
               we
               might
               ;
               I
               thought
               to
               answer
               them
               in
               a
               Treatise
               of
               purpose
               ,
               which
               entitled
               of
               Faith
               and
               Works
            
             ;
             And
             in
             this
             Treatise
             ,
             though
             by
             many
             Texts
             he
             proveth
             that
             men
             are
             bound
             to
             work
             out
             their
             own
             salvation
             ,
             yet
             doth
             he
             nowhere
             avow
             that
             they
             shall
             be
             justified
             or
             saved
             by
             their
             works
             :
          
           
             Thus
             himself
             declareth
             the
             whole
             intent
             
             and
             scope
             of
             his
             Book
             ,
             (
             as
             to
             this
             argument
             )
             Quare
             illud
             jam
             videamus
             quod
             excutiendum
             est
             à
             cordibus
             religiosis
             ,
             ne
             malâ
             securitate
             salutem
             suam
             perdant
             ,
             si
             ad
             eam
             obtinendam
             sufficere
             solam
             fidem
             putaverint
             ,
             berè
             autem
             vivere
             &
             bonis
             operibus
             viam
             Dei
             tenere
             neglexerint
             ;
             
               (
               lib.
               de
               Fide
               &
               Oper.
               cap.
            
             14.
             )
             
               Now
               let
               us
               consider
               that
               Tenent
               which
               is
               to
               be
               kept
               or
               driven
               out
               of
               religious
               hearts
               ,
               lest
               by
               an
               evil
               security
               they
               should
               lose
               their
               own
               salvation
               ,
               while
               they
               think
               to
               obtain
               it
               only
               by
               faith
               ,
               and
               neglect
               to
               live
               righteously
               ,
               and
               by
               works
               of
               righteousness
               to
               keep
               themselves
               in
               the
               way
               of
               Godliness
            
             ;
             Here
             's
             his
             whole
             scope
             and
             intention
             ,
             To
             keep
             religious
             hearts
             from
             carnal
             security
             in
             neglecting
             good
             works
             ,
             not
             to
             fill
             them
             with
             spiritual
             Pride
             in
             relying
             on
             them
             ;
             and
             surely
             they
             must
             rely
             on
             them
             very
             much
             ,
             (
             to
             the
             dishonour
             of
             their
             Saviour
             ,
             and
             to
             the
             danger
             of
             their
             salvation
             )
             if
             they
             look
             to
             be
             justified
             by
             them
             ;
             nay
             a
             little
             after
             He
             plainly
             excludes
             good
             works
             from
             Justification
             ,
             though
             he
             require
             them
             in
             the
             Faith
             that
             justifieth
             ;
             Quùm
             ergo
             dicit
             Apostolus
             arbitrari
             se
             justificari
             hominem
             per
             fidem
             sine
             operibus
             Legis
             ,
             non
             hoc
             agit
             ut
             praeceptâ
             ac
             
             professâ
             fide
             opera
             Justitiae
             contemnantur
             ,
             sed
             ut
             sciat
             se
             quisque
             per
             fidem
             posse
             justificari
             ,
             etiamsi
             legis
             opera
             non
             praecesserint
             ;
             sequuntur
             enim
             justificatum
             ,
             non
             praecedunt
             justificandum
             :
             
               When
               therefore
               the
               Apostle
               saith
               ,
               we
               conclude
               that
               a
               man
               is
               justified
               by
               faith
               without
               the
               deeds
               of
               the
               Law
               ,
               his
               intent
               is
               not
               ,
               that
               because
               we
               have
               known
               and
               do
               profess
               the
               faith
               ,
               we
               should
               contemn
               the
               works
               of
               the
               Law
               ,
               but
               only
               that
               every
               man
               should
               know
               he
               may
               be
               justified
               by
               his
               faith
               ,
               though
               he
               hath
               not
               performed
               the
               works
               of
               the
               Law
               ;
               For
               those
               works
               do
               follow
               him
               that
               already
               is
               ,
               not
               go
               before
               him
               that
               hereafter
               shall
               be
               justified
               :
            
             If
             good
             works
             do
             not
             go
             before
             him
             that
             is
             justified
             ,
             then
             the
             work
             of
             Justification
             is
             done
             before
             they
             come
             ;
             and
             if
             done
             before
             them
             ,
             then
             most
             surely
             done
             also
             without
             them
             .
          
           
             Yet
             still
             the
             same
             Father
             reviles
             their
             opinion
             ,
             who
             did
             think
             
               [
               That
               Faith
               without
               works
               was
               available
               to
               salvation
               ,
               ]
            
             saying
             plainly
             ,
             that
             to
             confute
             this
             opinion
             ,
             St.
             Peter
             ,
             St.
             John
             ,
             St.
             James
             and
             St.
             Jude
             did
             write
             their
             several
             Epistles
             ;
             That
             St.
             Peter
             speaketh
             concerning
             this
             same
             opinion
             
               [
               of
               being
               saved
               by
               Faith
               without
               works
               ,
               ]
            
             when
             he
             saith
             ,
             that
             some
             unearned
             
             and
             unstable
             men
             did
             wrest
             St.
             Pauls
             Epistles
             to
             their
             own
             destruction
             ,
             and
             therefore
             exhorteth
             Christians
             to
             all
             holy
             conversation
             and
             godliness
             upon
             this
             account
             ,
             that
             such
             men
             did
             at
             last
             most
             miserably
             perish
             in
             their
             sins
             :
             Sic
             itaque
             Petrus
             ;
             his
             ergo
             (
             i●…quit
             )
             hominibus
             pereuntibus
             ,
             quales
             oportet
             vos
             esse
             in
             sanctis
             conversationibus
             et
             pietatibus
             ?
             
               so
               saith
               S.
            
             Peter
             ,
             
               therefore
               since
               these
               men
               perish
            
             ,
             (
             for
             that
             application
             St.
             Aug.
             makes
             of
             his
             words
             ,
             though
             not
             that
             
               Lection
               )
               what
               manner
               of
               persons
               ought
               ye
               to
               be
               in
               all
               conversation
               and
               godliness
               ?
               ye
               therefore
               beloved
               ,
               seeing
               ye
               know
               these
               things
               before
               ,
               beware
               least
               ye
               also
               being
               led
               away
               with
               the
               errour
               of
               the
               wicked
               ,
            
             [
             sc.
             this
             errour
             of
             being
             saved
             by
             Faith
             without
             works
             ]
             
               fall
               from
               your
               own
               stedfastness
               ;
               but
               grow
               in
               grace
               ,
               and
               in
               the
               knowledge
               of
               our
               Lord
               and
               Saviour
               Jesus
               Christ
               ,
            
             2
             Pet.
             3.
             11
             ,
             17.
             
             But
             St.
             James
             (
             saith
             he
             )
             is
             yet
             much
             more
             offended
             with
             such
             men
             ,
             Jacobus
             autem
             tam
             vehementer
             infestus
             est
             eis
             qui
             sapiunt
             fidem
             sine
             operibus
             valere
             ad
             salutem
             ,
             ut
             illos
             etiam
             Daemonibus
             comparet
             ,
             
               &c.
               St.
            
             James
             
               is
               so
               displeased
               with
               those
               men
               who
               supposed
               Faith
               could
               save
               them
               without
               works
               ,
               that
               he
               down-right
               compares
               them
            
             
             
               to
               devils
            
             ,
             saying
             ,
             
               the
               devils
               also
               believe
               and
               tremble
               ;
               and
               tells
               them
               plainly
               their
               Faith
               was
               dead
               ,
               and
               that
               they
               were
               strangely
               besotted
               ,
               who
               thought
               that
               such
               a
               faith
               which
               had
               not
               life
               in
               it selfe
               ,
               could
               be
               a
               means
               of
               procuring
               them
               everlasting
               life
               ;
               (
               quousqu●…
               igitur
               falluntur
               ,
               qui
               fide
               mortuâ
               sibi
               vitam
               aeternam
               pollicentur
               )
            
             And
             St.
             Aug.
             further
             assures
             us
             ;
             that
             S.
             Paul
             himself
             had
             exactly
             taught
             the
             very
             same
             Doctrine
             before
             .
             Sicut
             etiam
             ipse
             Paulus
             non
             quamlibet
             fidem
             quae
             in
             Deum
             credat
             ,
             sed
             eam
             salubrem
             planéque
             Evangelicam
             definivit
             ,
             cujus
             opera
             ex
             dilectione
             procedunt
             ,
             &
             fides
             (
             inquit
             )
             quae
             per
             dilectionem
             operatur
             ;
             Unde
             illam
             fidem
             quae
             sufficere
             ad
             salutem
             quibusdam
             videtur
             ,
             ita
             nihil
             prodesse
             asseverat
             ,
             ut
             dicat
             ,
             si
             habeam
             omnem
             fidem
             ,
             ita
             ut
             montes
             transferam
             ,
             charitatem
             autem
             non
             habeam
             ,
             nihil
             sum
             ;
             Ubi
             autem
             haec
             fidelis
             charitas
             operatur
             ,
             sine
             dubio
             benè
             vivitur
             :
             
               (
               Aug.
               lib.
               de
               fide
               et
               o●…er
               .
               cap.
            
             14.
             )
             
               Even
               as
               also
               St.
            
             Paul
             
               himself
               speaking
               of
               Justifica●…ion
               and
               Salvation
               by
               Faith
               ,
               did
               not
               mean
               every
               Faith
               which
               believed
               in
               God
               ,
               but
               a
               saving
               and
               a
               ●…rue
               Evangelical
               Faith
               ,
               whose
               works
               proceeded
               from
               love
               ;
               a
               Faith
            
             (
             saith
             he
             )
             
               which
               worketh
               by
               love
               ;
               whence
               that
               Faith
               without
            
             
             
               works
               ,
               which
               some
               thought
               sufficient
               to
               Salvation
               ,
               he
               so
               flatly
               avoweth
               to
               be
               nothing
               worth
               ,
               that
               he
               plainly
               saith
               ,
               though
               he
               had
               all
               Faith
               ,
               so
               as
               to
               remove
               mountains
               ,
               and
               had
               not
               charity
               ,
               he
               should
               be
               nothing
               ;
               But
               wheresoever
               is
               this
               Faith
               working
               by
               love
               ,
               there
               without
               doubt
               the
               whole
               life
               is
               fraight
               with
               good
               works
               :
            
             All
             his
             businesse
             is
             to
             distinguish
             a
             true
             and
             false
             Faith
             ,
             by
             requiring
             works
             to
             the
             Faith
             that
             justifieth
             ;
             not
             to
             confound
             Faith
             with
             works
             in
             the
             act
             of
             Justification
             :
             Againe
             in
             the
             fifteenth
             Chapter
             ,
             Illud
             quoque
             non
             video
             cur
             Dominus
             dixerit
             ,
             Si
             vis
             venire
             ad
             vitam
             ,
             serva
             mandata
             ,
             &
             commemoravit
             ea
             quae
             ad
             bonos
             more
             's
             pertinent
             ,
             si
             etiam
             his
             non
             servatis
             ad
             vitam
             veniri
             potest
             per
             solam
             fidem
             ,
             quae
             sine
             operibus
             mortua
             est
             ;
             Illud
             deinde
             quomodo
             verum
             erit
             ,
             quod
             eis
             quos
             ad
             sinistram
             positurus
             est
             ,
             dicat
             ,
             Ite
             in
             ignem
             aeternum
             qui
             paratus
             est
             Diabolo
             &
             Angelis
             ejus
             ;
             nec
             increpat
             quia
             in
             eum
             non
             crediderint
             ,
             sed
             quia
             bona
             opera
             non
             fecerint
             ,
             cap.
             15.
             
             
               Nor
               do
               I
               see
               why
               our
               Lord
               said
               ,
               If
               thou
               wilt
               enter
               into
               life
               keep
               the
               Commandements
               ,
               reckoning
               up
               those
               moral
               duties
               whereby
               they
               were
               to
               be
               kept
               ,
               if
               without
               keeping
               them
               ,
               more
               might
               go
               to
               Heaven
               by
               a
               dead
               Faith
               ;
               nor
               how
               he
            
             
             
               will
               say
               to
               them
               on
               his
               left
               hand
               ,
               go
               into
               everlasting
               fire
               ;
               condemning
               them
               ,
               not
               because
               they
               had
               not
               believed
               ,
               but
               because
               they
               had
               not
               done
               good
               works
               answerable
               to
               their
               belief
               .
            
          
           
             He
             tells
             the
             false
             believer
             ,
             he
             should
             be
             condemned
             for
             want
             of
             works
             ;
             he
             tells
             not
             the
             true
             believer
             he
             should
             be
             acquitted
             for
             his
             works
             :
             where
             by
             the
             way
             our
             Solifidians
             may
             take
             notice
             ,
             that
             
               he●…
               is
               not
               like
               to
               be
               so
               full
               of
               moral
               honest
               men
               who
               want
               Faith
               ,
            
             (
             for
             how
             could
             their
             hearts
             sanctifie
             their
             hands
             ,
             if
             Faith
             did
             not
             first
             sanctifie
             their
             hearts
             ?
             )
             
               as
               of
               believing
               men
               who
               want
               moral
               honesty
               ,
            
             having
             only
             such
             a
             Faith
             as
             to
             sanctifie
             their
             mouths
             for
             holy
             professions
             ,
             but
             not
             their
             hearts
             by
             holy
             affections
             ,
             nor
             their
             lives
             by
             holy
             conversation
             .
             For
             so
             the
             same
             St.
             Aug.
             in
             the
             next
             Chapter
             ;
             Si
             autem
             Christus
             fundamentum
             ,
             proculdubio
             fides
             Christi
             ,
             per
             fidem
             quippe
             habitat
             Christus
             in
             cordibus
             nostris
             :
             Porro
             fides
             Christi
             illa
             est
             utique
             quam
             definivit
             Apostolus
             ,
             quae
             per
             dilectionem
             operatur
             :
             Non
             enim
             fides
             illa
             Daemonum
             ,
             quum
             &
             ipsi
             credant
             &
             contremiscant
             ,
             &
             fil●…um
             Dei
             confiteantur
             Jesum
             ,
             potest
             〈◊〉
             in
             fundamentum
             ;
             Quare
             nisi
             quia
             non
             est
             
             fides
             quae
             operatur
             per
             dilectionem
             ;
             sed
             quae
             exprimitur
             per
             timorem
             ?
             fides
             itaque
             Christi
             ,
             fides
             gratiae
             Christianae
             .
             
               i.
               e.
            
             ea
             fides
             quae
             per
             dilectionem
             operatur
             ,
             posita
             in
             fundamento
             ,
             neminem
             perire
             permittit
             ,
             cap.
             16.
             
             
               If
               Christ
               be
               the
               foundation
               of
               our
               righteousnesse
               ,
               then
               without
               doubt
               the
               Faith
               of
               Christ
               is
               so
               too
               ;
               for
               Christ
               dwelleth
               in
               our
               hearts
               by
               Faith
               ;
               but
               't
               is
               that
               Faith
               which
               the
               Apostle
               defineth
               to
               be
               a
               Faith
               working
               by
               love
               ;
               for
               it
               is
               not
               possible
               that
               the
               Faith
               of
               devils
               ,
               who
               do
               beleeve
               and
               tremble
               ,
               and
               confesse
               Jesus
               to
               be
               the
               Son
               of
               God
               ,
               should
               be
               taken
               into
               this
               foundation
               ;
               because
               it
               is
               not
               a
               Faith
               which
               worketh
               by
               love
               ,
               but
               which
               is
               extorted
               by
               fear
               :
               whereas
               the
               true
               Faith
               of
               Christ
               which
               proceedeth
               from
               the
               grace
               of
               Christ
               ,
               that
               is
               a
               Faith
               which
               worketh
               by
               love
               ,
               being
               put
               in
               the
               foundation
               ,
               will
               not
               let
               any
               man
               perish
               everlastingly
               :
            
             What
             can
             be
             said
             more
             of
             a
             justifying
             Faith
             ,
             but
             that
             it
             maketh
             Christ
             to
             dwell
             in
             the
             heart
             for
             the
             foundation
             of
             righteousnesse
             ,
             and
             that
             it
             passeth
             from
             the
             heart
             to
             the
             hand
             for
             the
             operation
             of
             righteousnesse
             ?
             In
             that
             this
             Faith
             giveth
             us
             Christ
             ,
             it
             delivereth
             us
             from
             the
             condemnation
             of
             sin
             ;
             for
             where
             Christ
             is
             ,
             there
             can
             be
             no
             condemnation
             ,
             Rom.
             8.
             
             
             II.
             In
             that
             it
             giveth
             us
             good
             works
             ,
             it
             delivereth
             us
             from
             the
             conversation
             of
             sinners
             ,
             that
             we
             may
             live
             as
             becometh
             Christians
             :
             This
             Faith
             cannot
             let
             us
             perish
             ,
             because
             it
             will
             not
             let
             us
             depart
             from
             Christ
             who
             is
             the
             Way
             ,
             the
             Truth
             and
             the
             Life
             ;
             the
             Way
             that
             we
             should
             walk
             in
             ,
             the
             Truth
             to
             direct
             us
             in
             our
             journey
             ,
             and
             the
             Life
             to
             reward
             us
             at
             our
             journeys
             end
             ;
             But
             the
             Faith
             which
             doth
             not
             this
             ,
             as
             it
             proceedeth
             not
             from
             the
             grace
             of
             Christ
             ,
             (
             but
             from
             the
             strength
             of
             our
             own
             conviction
             )
             and
             tendeth
             not
             to
             the
             glory
             of
             Christ
             ;
             So
             it
             is
             rather
             the
             Faith
             of
             Devils
             than
             of
             good
             Christians
             ,
             and
             may
             well
             let
             a
             man
             go
             to
             hell
             ;
             for
             it
             may
             go
             thither
             along
             with
             him
             ;
             and
             therefore
             as
             it
             is
             not
             the
             foundation
             of
             righteousnesse
             ,
             so
             it
             cannot
             be
             the
             foundation
             of
             blessednesse
             :
             Again
             the
             same
             Father
             tells
             us
             ,
             That
             though
             our
             blessed
             Saviour
             had
             at
             first
             in
             effect
             called
             the
             woman
             of
             Canaan
             a
             Dog
             ,
             
               (
               it
               is
               not
               lawful
               to
               take
               the
               childrens
               bread
               and
               give
               it
               unto
               Dogs
               )
            
             yet
             when
             he
             saw
             in
             her
             soul
             ●…he
             fruit
             of
             that
             reproof
             ,
             he
             changed
             his
             dialect
             ,
             and
             said
             ,
             not
             O
             Dog
             ,
             but
             
               O
               Woman
               ,
               great
               is
               thy
               Faith
            
             ;
             Non
             ait
             O
             canis
             ,
             sed
             O
             mulier
             ,
             magna
             est
             fides
             tua
             ;
             mutavit
             vocabulum
             ,
             
             quia
             mutatum
             vidit
             affectum
             :
             That
             Faith
             which
             Christ
             approved
             in
             her
             ,
             had
             changed
             the
             affection
             ;
             and
             't
             is
             not
             possible
             but
             the
             Affection
             should
             change
             the
             Action
             :
             and
             therefore
             St.
             James
             feared
             not
             to
             call
             an
             actionless
             Faith
             ,
             or
             a
             Faith
             not
             working
             by
             love
             ,
             a
             Faith
             not
             of
             Christians
             but
             of
             Devils
             ;
             Fidem
             non
             Christianorum
             sed
             Daemonum
             ;
             For
             they
             are
             not
             Christians
             ,
             but
             Dogs
             and
             Devils
             who
             persist
             in
             ungodly
             affections
             ,
             and
             in
             unrighteous
             actions
             :
             nay
             indeed
             they
             are
             Infidels
             ,
             so
             farre
             from
             having
             true
             Faith
             in
             Christ
             ,
             that
             they
             do
             not
             know
             what
             is
             true
             Faith
             ;
             
               They
               rightly
               affirme
            
             (
             saith
             he
             )
             
               that
               whosoever
               will
               not
               believe
               in
               Christ
               ,
               doth
               in
               some
               sort
               sin
               against
               the
               Holy
               Ghost
               ,
               and
               put
               himself
               under
               a
               necessity
               of
               damnation
               ;
               but
               they
               do
               not
               rightly
               understand
               what
               it
               is
               to
               believe
               in
               Christ
               ;
               for
               that
               is
               not
               to
               believe
               as
               Devils
               ,
               but
               as
               Christians
               ;
               not
               to
               have
               a
               dead
               Faith
               ,
               but
               a
               Faith
               living
               and
               working
               by
               love
            
             ;
             Illud
             sane
             non
             absurde
             intelligunt
             ,
             eum
             peccare
             in
             spiritum
             sanctum
             ,
             &
             esse
             sine
             veniâ
             reum
             aeterni
             peccati
             ,
             qui
             usque
             in
             finem
             vitae
             noluerit
             credere
             in
             Christum
             ;
             sed
             si
             rectè
             intelligerent
             quid
             sit
             credere
             in
             Christum
             ;
             non
             enim
             hoc
             est
             habere
             Daemonum
             
             fidem
             ,
             quae
             rectè
             mortua
             perhibetur
             ,
             sed
             fidem
             quae
             per
             dilectionem
             operatur
             ;
             
               Aug.
               ibid.
               cap.
            
             16.
             
          
           
             I
             have
             of
             purpose
             alledged
             many
             quotations
             out
             of
             St.
             Augustine
             ,
             (
             indeed
             most
             of
             them
             which
             concerned
             this
             argument
             )
             that
             all
             the
             world
             may
             see
             ,
             that
             his
             intent
             in
             confuting
             those
             mistaken
             brethren
             who
             thought
             to
             be
             saved
             by
             Faith
             without
             works
             ,
             was
             only
             to
             shew
             out
             of
             ●…t
             James
             and
             the
             other
             Catholick
             Ep●…stles
             ,
             what
             Faith
             it
             is
             that
             justifieth
             ;
             
               sc.
               a
               Faith
               working
               by
               love
            
             ;
             but
             not
             to
             ascribe
             the
             glory
             of
             Justification
             either
             to
             works
             or
             love
             ,
             because
             they
             hold
             of
             mansrighteousness
             ;
             but
             only
             to
             Faith
             ,
             which
             holdeth
             of
             the
             
               righteousness
               of
               the
               Son
               of
               God
               :
            
             I
             will
             now
             to
             St.
             Augustine
             further
             add
             St.
             Ambrose
             ,
             who
             in
             his
             Comment
             upon
             the
             
               Romans
               ,
               cap.
            
             3.
             hath
             these
             words
             ,
             Justificati
             sunt
             gratis
             ,
             quia
             nihil
             operantes
             neque
             vicem
             reddentes
             ,
             solâ
             fide
             justificati
             sunt
             ,
             
               They
               are
               justified
               freely
               by
               his
               grace
               ,
               because
               working
               nothing
               (
               sc.
            
             worth
             Gods
             acceptance
             ,
             and
             their
             own
             acquitment
             )
             
               and
               making
               no
               recompence
               ,
               they
               are
               justified
               only
               by
               Faith
               through
               the
               gift
               of
               God
            
             ;
             And
             again
             upon
             those
             words
             ,
             cap.
             4.
             
             Credenti
             autem
             in
             eum
             ,
             
               But
               to
               him
               that
            
             
             
               worketh
               not
               ,
               but
               believeth
               on
               him
               that
               justifieth
               the
               ungodly
               ,
            
             he
             saith
             thus
             ,
             Sic
             decretum
             dicit
             à
             Deo
             ,
             ut
             cessante
             lege
             ,
             solam
             fidem
             gratia
             Dei
             posceret
             ad
             salutem
             ;
             
               The
               Apostle
               tells
               us
               it
               was
               so
               decreed
               of
               God
               ,
               that
               the
               Law
               ceasing
               ,
               (
               sc.
            
             as
             to
             that
             male
             diction
             ,
             Cursed
             is
             he
             that
             continueth
             not
             in
             all
             things
             to
             do
             them
             )
             
               The
               grace
               of
               God
               should
               require
               only
               Faith
               to
               our
               salvation
               :
            
             we
             find
             no
             mention
             of
             
               a
               Decree
            
             in
             the
             Text
             ,
             either
             in
             the
             Greek
             Original
             ,
             or
             in
             the
             Latine
             Translation
             ;
             yet
             St.
             Ambrose
             sets
             down
             the
             words
             thus
             ,
             Ei
             vere
             qui
             non
             operatur
             ,
             credenti
             autem
             in
             eum
             qui
             justificat
             impium
             ,
             reputatur
             fides
             ejus
             ad
             justitiam
             secundum
             Propositum
             Gratiae
             Dei
             ,
             
               To
               him
               that
               worketh
               not
               ,
               but
               believeth
               in
               him
               that
               justifieth
               the
               ungodly
               ,
               his
               Faith
               is
               accounted
               for
               righteousness
               ,
               according
               to
               the
               Purpose
               of
               the
               Grace
               of
               God
               ,
            
             not
             intending
             by
             the
             addition
             of
             these
             words
             ,
             
               according
               to
               the
               Purpose
               of
               the
               Grace
               of
               God
               ,
            
             that
             any
             should
             cavil
             against
             the
             true
             reading
             of
             the
             Truth
             (
             as
             of
             late
             some
             Criticks
             have
             taught
             us
             to
             do
             )
             but
             that
             all
             should
             understand
             the
             true
             meaning
             of
             it
             ,
             and
             no
             more
             question
             that
             in
             justification
             of
             the
             ungodly
             Faith
             is
             accounted
             for
             righteousness
             ,
             then
             they
             dare
             question
             the
             
             Purpose
             of
             the
             Grace
             of
             God
             :
             This
             is
             palbably
             St.
             Ambrose
             his
             Doctrine
             ;
             and
             therefore
             he
             asks
             him
             ,
             Is
             it
             possible
             the
             Jews
             should
             think
             themselves
             justified
             by
             the
             works
             of
             the
             Law
             ,
             according
             to
             the
             justification
             of
             Abraham
             ,
             when
             they
             saw
             that
             Abraham
             himself
             was
             justified
             ,
             not
             by
             the
             works
             of
             the
             Law
             ,
             but
             only
             by
             Faith
             ?
             Quomodo
             ergo
             Judaei
             per
             opera
             legis
             justificari
             se
             putant
             justificatione
             Abrahae
             ,
             quum
             vident
             Abrahamum
             non
             ex
             operibus
             legis
             ,
             sed
             solâ
             fide
             justificatum
             ?
             
               He
               saith
               moreover
            
             ,
             That
             our
             Apostle
             proved
             this
             from
             the
             Psalmist
             ,
             pronouncing
             them
             blessed
             unto
             whom
             the
             Lord
             imputeth
             righteousness
             without
             works
             ;
             Beatos
             dicit
             quibus
             hoc
             sanxit
             Deus
             ,
             ut
             sine
             labore
             &
             aliquâ
             observatione
             ,
             solâ
             fide
             justificentur
             apud
             Deum
             ;
             
               He
               calleth
               those
               blessed
               concerning
               whom
               the
               Lord
               hath
               determined
               ,
               that
               without
               their
               own
               labour
               and
               any
               observation
            
             (
             of
             the
             Law
             )
             
               by
               Faith
               alone
               they
               should
               be
               justified
               before
               Him
            
             ;
             which
             are
             so
             clear
             and
             high
             expressions
             for
             Justification
             by
             Faith
             alone
             ,
             that
             for
             any
             Divine
             now
             to
             say
             ,
             
               works
               are
               required
               to
               Justification
               as
               well
               as
               Faith
               ,
            
             is
             either
             to
             suppose
             the
             Apostles
             and
             Prophets
             not
             to
             have
             known
             Gods
             
             intent
             and
             meaning
             ,
             or
             to
             suppose
             St.
             Ambrose
             and
             St.
             Augustine
             not
             to
             have
             known
             the
             intent
             and
             meaning
             of
             the
             Apostles
             .
          
           
             I
             must
             yet
             further
             add
             one
             more
             Testimony
             ,
             (
             that
             in
             the
             mouth
             of
             two
             or
             three
             witnesses
             this
             so
             heavenly
             Word
             of
             Truth
             may
             be
             firmely
             established
             )
             And
             that
             shall
             be
             the
             Testimony
             of
             St.
             Chrysostome
             ,
             who
             upon
             the
             two
             first
             Verses
             of
             the
             fourth
             Chapter
             to
             the
             Romans
             ,
             (
             where
             the
             Apostle
             speaketh
             of
             Abrahams
             Justification
             ,
             )
             giveth
             us
             this
             Exposition
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               For
               as
               much
               as
               the
               Jews
               did
               turn
               this
               point
               of
               Divinity
               upside
               down
               ,
               because
               their
               Patriarch
               the
               friend
               of
               God
               ,
               was
               first
               circumcised
               ,
               (
               sc.
            
             before
             he
             was
             accepted
             as
             a
             friend
             )
             
               The
               Apostle
               is
               resolved
               to
               shew
               them
               that
               even
            
             Abraham
             
               himself
               was
               justified
               by
               Faith
            
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             
               For
               that
               a
            
             
             
               man
               should
               be
               justified
               by
               Faith
               who
               had
               no
               works
               ,
               were
               nothing
               strange
               ;
               But
               for
               one
               that
               flourished
               in
               deeds
               of
               righteousness
               ,
               not
               to
               be
               made
               just
               from
               them
               ,
               but
               from
               his
               Faith
               ,
               was
               very
               wounderful
               ,
               and
               doth
               exceedingly
               declare
               the
               power
               of
               Faith
               ;
               Therefore
               passing
               by
               all
               others
               ,
               he
               maketh
               mention
               only
               of
               him
               ,
            
             (
             that
             is
             of
             
               Abraham
               )
               Chrys.
               Aug.
            
             11.
             
               in
               Rom.
               in
               principio
            
             :
             what
             should
             I
             add
             more
             witnesses
             ?
             here
             are
             enough
             to
             shew
             the
             unanimous
             consent
             of
             Greek
             and
             Latine
             Church
             in
             this
             doctrine
             of
             
               Justification
               by
               Faith
               without
               works
            
             ;
             so
             it
             is
             not
             of
             
               our
               Invention
            
             ;
             And
             they
             are
             consenting
             with
             the
             Prophets
             and
             Apostles
             in
             this
             Doctrine
             ;
             so
             it
             may
             not
             be
             of
             
               your
               rejection
            
             ;
             For
             you
             know
             who
             hath
             said
             ,
             
               If
               they
               hear
               not
            
             Moses
             
               and
               the
               Prophets
               ,
               neither
               will
               they
               be
               perswaded
               ,
               though
               one
               rose
               from
               the
               dead
               ,
            
             Luk.
             16.
             31.
             
             That
             is
             to
             say
             ,
             in
             this
             present
             case
             they
             will
             not
             be
             perswaded
             ,
             though
             one
             that
             hath
             passed
             under
             the
             Judgement
             of
             God
             should
             come
             from
             the
             dead
             to
             tell
             them
             ,
             
               That
               he
               had
               not
               been
               acquitted
               for
               his
               own
               ,
               but
               for
               his
               Saviours
               righteousness
               :
            
             I
             was
             the
             more
             desirous
             to
             insist
             the
             longer
             upon
             the
             Fathers
             ,
             because
             some
             late
             Protestants
             (
             to
             make
             their
             own
             writings
             
             the
             more
             acceptable
             )
             have
             not
             stuck
             to
             say
             ,
             That
             the
             Fathers
             did
             write
             either
             defectively
             or
             obscurely
             of
             this
             point
             ,
             whereas
             if
             they
             had
             written
             with
             a
             pen
             of
             Iron
             ,
             or
             of
             a
             diamond
             ,
             they
             could
             not
             have
             written
             more
             Fully
             ;
             and
             with
             a
             Sun-beam
             ,
             they
             could
             not
             have
             written
             more
             clearly
             ;
             And
             because
             some
             Papists
             on
             the
             other
             side
             (
             to
             make
             their
             Tenent
             the
             more
             passible
             )
             have
             not
             stuck
             to
             say
             that
             the
             Fathers
             writ
             all
             fully
             and
             clearly
             for
             
               Justification
               by
               works
            
             ;
             Let
             any
             unprejudicate
             man
             judge
             ,
             from
             these
             few
             quotations
             ,
             whether
             all
             their
             fulness
             and
             plainness
             be
             not
             to
             enlarge
             and
             explain
             this
             very
             doctrine
             of
             St.
             Paul
             ,
             which
             you
             have
             blamed
             in
             me
             ,
             
               Therefore
               being
               justified
               by
               Faith
               ,
               we
               have
               peace
               with
               God
               through
               our
               Lord
               Jesus
               Christ
            
             ;
             Rom.
             5.
             1.
             
             Whereby
             he
             attributes
             not
             only
             our
             Justification
             from
             the
             guilt
             of
             sin
             ,
             but
             also
             our
             peace
             for
             the
             deliverance
             from
             the
             terrour
             of
             that
             guilt
             ,
             
               only
               to
               Faith
               in
               our
               Lord
               Jesus
               Christ
               :
            
             But
             because
             men
             of
             the
             contrary
             opinion
             do
             pretend
             to
             be
             wholly
             for
             the
             Church
             ,
             it
             shall
             not
             suffice
             me
             to
             have
             shewed
             what
             the
             Catholick
             Church
             did
             believe
             and
             profess
             in
             the
             daies
             of
             St.
             Ambrose
             ,
             St.
             Augustin
             ,
             
             and
             St.
             Chrysostom
             ,
             but
             what
             the
             present
             Roman
             Church
             doth
             believe
             and
             profess
             at
             this
             very
             day
             ;
             for
             that
             still
             teaching
             all
             her
             Communicants
             to
             pray
             on
             this
             wise
             ,
             Effunde
             super
             nos
             misericordiam
             tuam
             ,
             ut
             dimittas
             quae
             conscientia
             metuit
             ,
             &
             adjicias
             quod
             oratio
             non
             praesumit
             ,
             per
             dominum
             nostrum
             ;
             
               Pour
               down
               upon
               us
               the
               abundance
               of
               thy
               mercy
               ,
               forgiveing
               us
               those
               things
               whereof
               our
               Conscience
               is
               afraid
               ,
               and
               giving
               unto
               us
               that
               that
               our
               Prayers
               dare
               not
               presume
               to
               ask
               ,
               through
               Jesus
               Christ
               our
               Lord
               ,
            
             12.
             
             Sunday
             after
             Trinity
             ,
             doth
             plainly
             shew
             and
             declare
             ,
             That
             
               forgiveness
               of
               sins
            
             and
             
               quietation
               of
               our
               Consciences
            
             are
             among
             those
             blessings
             which
             our
             prayers
             dare
             not
             presume
             to
             ask
             ,
             (
             and
             much
             less
             may
             hope
             to
             attain
             )
             by
             any
             of
             
               our
               own
            
             but
             only
             
               by
               our
               Saviours
            
             righteousness
             ;
             and
             what
             is
             Justification
             but
             the
             forgiveness
             of
             sins
             ?
             and
             what
             is
             the
             immediate
             effect
             of
             it
             ,
             but
             the
             quietation
             of
             our
             Consciences
             ?
             God
             hath
             made
             Remission
             of
             sins
             an
             Article
             of
             our
             Faith
             ,
             not
             a
             duty
             of
             our
             life
             ,
             and
             his
             Church
             accounteth
             them
             Infidels
             who
             do
             not
             believe
             it
             .
             But
             if
             we
             can
             purchase
             it
             by
             our
             own
             works
             ,
             t
             is
             rather
             to
             be
             merited
             or
             to
             be
             deserved
             then
             believed
             .
             
             Let
             us
             then
             change
             the
             daily
             Hymne
             of
             the
             Church
             and
             say
             ,
             
               When
               we
               had
               overcome
               the
               wickednesse
               of
               life
               ,
               we
               did
               open
               the
               Kingdom
               of
               Heaven
               to
               our selves
               that
               were
               workers
            
             ;
             not
             ,
             
               when
               Thou
               hadst
               overcome
               the
               sharpnesse
               of
               death
               ,
               Thou
               didst
               open
               the
               Kingdom
               of
               Heaven
               to
               all
               believers
               :
            
             The
             Church
             owns
             the
             opening
             of
             Heaven
             to
             Christs
             death
             ,
             not
             denying
             true
             believers
             to
             be
             workers
             ,
             but
             denying
             Heaven
             to
             be
             opened
             by
             their
             works
             :
             And
             shall
             we
             say
             that
             Heaven
             is
             opened
             by
             
               our
               Saviours
            
             merits
             ,
             but
             entred
             by
             our
             own
             ?
             15.
             
             But
             see
             first
             if
             by
             saying
             so
             ,
             we
             do
             not
             only
             forsake
             Christs
             Church
             but
             also
             destroy
             it
             ;
             For
             none
             can
             shut
             the
             gates
             of
             Hell
             ,
             but
             He
             that
             hath
             opened
             the
             gate
             of
             Heaven
             ;
             The
             same
             righteousness
             shuts
             Them
             (
             for
             they
             are
             many
             and
             wide
             )
             and
             opens
             This
             ,
             (
             for
             it
             is
             but
             one
             and
             very
             narrow
             )
             If
             mans
             righteousnesse
             can
             do
             so
             ,
             let
             not
             Hierusalem
             be
             any
             longer
             called
             by
             this
             name
             ,
             
               The
               Lord
               our
               righteousnesse
            
             ,
             Jer.
             23.
             16.
             
             But
             if
             she
             be
             no
             longer
             so
             called
             ,
             How
             will
             she
             be
             Gods
             Church
             ?
             for
             withoubt
             dout
             the
             gates
             of
             Hell
             will
             easily
             be
             able
             to
             prevail
             against
             Her
             righteousness
             ,
             though
             not
             against
             
               Her
               Saviours
            
             :
             Therefore
             
             the
             Church
             that
             
               Hell
               shall
               not
               prevail
               against
            
             ,
             must
             be
             founded
             on
             the
             Rock
             of
             Christs
             righteousnesse
             ,
             not
             on
             the
             Sand
             of
             mans
             righteousness
             ;
             for
             then
             God
             may
             soon
             come
             to
             have
             no
             Church
             ,
             because
             the
             Church
             may
             soon
             come
             to
             have
             no
             righteousness
             ;
             surely
             it
             can
             have
             no
             such
             righteousness
             as
             either
             to
             vanquish
             Hell
             ,
             or
             to
             challenge
             Heaven
             :
             no
             such
             righteousnesse
             as
             not
             for
             ever
             to
             say
             most
             justly
             what
             now
             she
             saith
             ,
             si
             iniquitates
             observaveris
             Domine
             ,
             Domine
             quis
             sustinebit
             !
             
               If
               thou
               Lord
               wil●…
               be
               ex●…ream
               to
               mark
               what
               is
               done
               amisse
               ,
               O
               Lord
               who
               may
               abide
               it
               ?
            
             That
             man
             would
             be
             very
             desperate
             who
             should
             answer
             this
             question
             and
             say
             ,
             I
             
               may
               abide
               it
            
             ;
             and
             consequently
             that
             Divinity
             must
             needs
             be
             very
             dangerous
             ,
             which
             must
             put
             him
             upon
             such
             an
             answer
             for
             his
             Justification
             .
             This
             is
             for
             Christians
             to
             have
             a
             worse
             opinion
             of
             Christ
             then
             had
             the
             Jews
             ;
             for
             even
             Rabbi
             David
             upon
             these
             words
             of
             
               Jeremy
               ,
               The
               Lord
               our
               Righteousnesse
               ,
            
             gives
             us
             this
             glosse
             ,
             
               Israel
               shall
               call
               the
               Messias
               by
               this
               name
               (
               The
               Lord
               our
               righteousnesse
               )
               because
               in
               his
               daies
               the
               Justice
               of
               God
               shall
               be
               firmly
               established
               for
               ever
            
             ;
             acknowledging
             that
             a
             Justice
             which
             is
             to
             be
             established
             
             in
             us
             for
             ever
             ,
             is
             not
             to
             be
             obtained
             ,
             may
             not
             be
             expected
             by
             and
             from
             our selves
             ,
             but
             by
             and
             from
             the
             Messias
             ,
             by
             and
             from
             him
             who
             is
             here
             called
             
               The
               Lord
               our
               righteousnesse
            
             :
             16.
             
             Yet
             your
             
               Bellarmine
               lib.
            
             2.
             
               de
               Just.
            
             useth
             no
             less
             then
             ten
             Arguments
             to
             prove
             that
             the
             imputation
             of
             Christs
             righteousness
             in
             our
             justification
             ,
             is
             little
             other
             then
             a
             fiction
             or
             a
             vain
             and
             empty
             opinion
             ;
             Justificationem
             non
             consistere
             in
             Imputatione
             justitiae
             Christi
             ;
             He
             saith
             positively
             That
             
               Justificatoin
               doth
               not
               consist
               in
               the
               imputation
               of
               Christs
               righteousnesse
            
             ;
             Sure
             St.
             Paul
             taught
             him
             not
             to
             say
             so
             ;
             for
             he
             plainly
             rejecteth
             his
             own
             inherent
             righteousnesse
             ;
             and
             cleaved
             only
             to
             the
             imputed
             righteousnesse
             of
             Christ
             ,
             when
             he
             desired
             to
             be
             justified
             ;
             Phil.
             3.
             9.
             
             —
             
               That
               I
               may
               win
               Christ
               and
               be
               found
               in
               him
               ,
               not
               having
               mine
               own
               righteousnesse
               which
               is
               of
               the
               Law
               ,
               but
               that
               which
               is
               through
               the
               Faith
               of
               Christ
               ,
               the
               righteousnesse
               which
               is
               of
               God
               by
               Faith
            
             ;
             He
             desired
             not
             to
             be
             found
             in
             his
             Own
             ,
             but
             in
             his
             Saviours
             righteousnesse
             ,
             when
             he
             was
             to
             pass
             under
             Gods
             sentence
             ;
             and
             he
             could
             not
             be
             found
             in
             that
             ,
             unless
             it
             might
             be
             imputed
             to
             Him
             ;
             for
             being
             Anothers
             ,
             it
             
             could
             not
             be
             inherent
             in
             Him
             ;
             Therefore
             if
             your
             Cardinals
             contradistinctions
             stand
             for
             good
             in
             your
             account
             ,
             (
             Vera
             mundities
             non
             Imputativa
             ,
             arg
             .
             9.
             )
             non
             verè
             sed
             imputativè
             tantum
             suum
             Christus
             sanctificavit
             populum
             
               (
               Arg.
            
             10.
             )
             
               True
               righteousnesse
               ,
               not
               Imputative
            
             ;
             and
             ,
             
               If
               Christ
               sanctified
               his
               people
            
             not
             truly
             but
             Imputatively
             ,
             whereby
             He
             supposes
             Imputative
             to
             be
             
               not
               True
            
             ;
             Then
             say
             that
             St.
             Paul
             did
             forsake
             a
             True
             for
             a
             false
             righteousness
             ,
             because
             he
             forsooke
             an
             inherent
             righteousnesse
             for
             an
             imputative
             ;
             But
             take
             heed
             that
             in
             saying
             so
             ,
             you
             do
             not
             only
             injuriously
             callumniate
             St.
             Paul
             chosing
             to
             be
             justified
             by
             an
             Imaginary
             righteousness
             ,
             but
             also
             impiously
             blaspheme
             your
             Saviour
             ,
             by
             supposing
             all
             that
             he
             did
             and
             suffered
             for
             sinners
             ,
             to
             be
             made
             theirs
             only
             by
             Imagination
             ;
             And
             consequently
             ,
             That
             Justification
             is
             but
             matter
             of
             phansie
             not
             of
             reality
             ,
             which
             the
             holy
             Scripture
             ascribes
             only
             to
             
               Imputed
               righteousnesse
            
             ;
             For
             the
             Text
             doth
             plainly
             say
             ,
             
               Abraham
               believed
               God
               ,
               and
               it
               was
               counted
               or
               imputed
               to
               him
               for
               righteousness
               .
            
             Rom.
             4.
             3.
             
             And
             again
             v.
             5.
             
             
               His
               Faith
               is
               counted
               for
               righteousnesse
            
             ;
             an●…
             v.
             6.
             
             David
             describeth
             the
             blessednesse
             
             of
             the
             man
             unto
             whom
             
               the
               Lord
               imputeth
               righteousnesse
               without
               works
            
             ;
             and
             again
             ,
             v.
             22.
             
             
               It
               was
               imputed
               to
               him
               for
               righteousnesse
               :
            
             He
             that
             shall
             consider
             these
             Texts
             ,
             and
             say
             
               Imputed
               righteousnesse
               is
               a
               meer
               fiction
               ,
            
             will
             scarce
             be
             able
             to
             wash
             his
             hands
             from
             charging
             the
             Holy
             Ghost
             with
             teaching
             a
             Fiction
             ,
             and
             may
             easily
             keep
             the
             Holy
             Ghost
             from
             washing
             his
             heart
             from
             the
             guilt
             of
             that
             charge
             :
             Pere●…ius
             durst
             not
             so
             thwart
             the
             Text
             ,
             
               (
               cap.
            
             4.
             
               ad
               Rom.
               disp
            
             .
             2.
             )
             but
             saith
             of
             Abraham
             (
             as
             St.
             Paul
             had
             taught
             him
             ,
             )
             
               That
               though
               he
               was
               just
               and
               holy
               ;
               yet
               his
               faith
               ,
               not
               his
               holinesse
               ,
               was
               imputed
               to
               him
               for
               righteousnesse
               ;
               Abraham
            
             licet
             is
             justus
             jam
             esset
             &
             sanctus
             ,
             propter
             fidem
             tamen
             ,
             non
             propter
             opera
             ,
             Justitia
             dicitur
             esse
             imputata
             .
          
           
             What
             a
             vast
             difference
             is
             here
             betwixt
             Two
             men
             ,
             not
             only
             of
             
               the
               same
               Church
            
             ,
             I
             mean
             of
             Rome
             ,
             but
             also
             of
             
               the
               same
               order
            
             ?
             I
             mean
             of
             Jesuits
             ;
             Bellarmine
             being
             a
             zealous
             Disputant
             strives
             to
             bring
             the
             Holy
             Ghost
             to
             his
             Position
             ;
             Pererius
             being
             a
             judicious
             Commentator
             ,
             strives
             to
             bring
             his
             exposition
             to
             the
             Holy
             Ghost
             :
             For
             doubtlesse
             he
             had
             observed
             the
             Hebrew
             words
             ,
             Gen.
             15.
             6.
             
             (
             to
             which
             St.
             
             Paul
             here
             related
             ,
             )
             to
             be
             these
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &
             Imputavit
             illud
             ei
             in
             justitiam
             ,
             
               And
               he
            
             ,
             (
             that
             is
             the
             Lord
             )
             
               imputed
               it
               to
               him
               for
               righteousnesse
               ,
               )
            
             So
             the
             Jewish
             Doctor
             
               Solemon
               Jarchi
            
             (
             who
             best
             understood
             his
             own
             dialect
             ,
             )
             glosseth
             those
             words
             ,
             
               He
               that
               is
               ●…oly
               and
               blessed
               ,
               imputed
               it
               t●…
               Abraham
               for
               purity
               and
               Justice
               ,
            
             (
             or
             righteousnesse
             ,
             )
             
               because
               of
               the
               Faith
               through
               which
               he
               had
               believed
               him
               :
            
             If
             Abraham
             were
             made
             just
             by
             
               imputed
               righteousnesse
            
             ;
             then
             so
             also
             are
             the
             sons
             of
             Abraham
             ;
             therefore
             said
             the
             Prophet
             ,
             
               Look
               unt●…
               Abraham
               your
               Father
            
             Isa.
             51.
             2.
             exhorting
             all
             the
             sons
             of
             Abraham
             after
             the
             pattern
             of
             their
             Father
             to
             trust
             in
             Christ
             ,
             as
             saith
             our
             Church
             in
             the
             contents
             ,
             nay
             as
             saith
             Gods
             holy
             Spirit
             in
             the
             Text
             ;
             Fo●…
             St.
             Paul
             argueth
             from
             Abrahams
             Justification
             to
             ours
             ,
             That
             as
             he
             was
             not
             ,
             so
             we
             cannot
             be
             justified
             by
             inherent
             ,
             but
             by
             imputed
             righteousnesse
             ;
             For
             God
             is
             alwaies
             like
             himself
             ;
             not
             one
             to
             Abraham
             ,
             another
             to
             us
             ;
             therefore
             as
             He
             justified
             Abraham
             ,
             so
             He
             justifieth
             us
             :
             And
             Aquinas
             gives
             a
             demonstrative
             reason
             for
             it
             ,
             saying
             ,
             Tota
             Ecclesia
             quae
             est
             mysticum
             corpus
             Christi
             ,
             computatur
             quasi
             una
             persona
             cum
             suo
             capite
             ,
             quod
             est
             Christus
             ,
             
             (
             3.
             
               par
               .
               q.
            
             41.
             art
             .
             1.
             
               c.
               )
               The
               whole
               Church
               which
               is
               the
               mystical
               body
               of
               Christ
               ,
               is
               computed
               but
               as
               one
               person
               with
               its
               Head
               which
               is
               Christ
               ;
               Abraham
            
             the
             Father
             of
             the
             faithful
             and
             all
             his
             children
             are
             
               members
               of
               one
               and
               the
               same
               mystical
               body
            
             ;
             therefore
             they
             have
             all
             but
             one
             and
             the
             same
             righteousnesse
             whereby
             to
             be
             justified
             ;
             And
             Christ
             is
             the
             
               Head
               of
               that
               mysticall
               body
            
             ;
             therefore
             they
             all
             have
             His
             righteousness
             imputed
             to
             them
             for
             their
             Justification
             ;
             To
             set
             up
             another
             righteousness
             for
             this
             ,
             is
             to
             set
             up
             another
             Head
             ;
             and
             to
             set
             up
             another
             Head
             ,
             is
             to
             destroy
             the
             Body
             ;
             The
             righteousnesse
             of
             the
             Head
             is
             communicated
             and
             may
             be
             imputed
             to
             all
             the
             members
             of
             his
             Body
             ,
             because
             
               Head
               and
               Body
            
             make
             but
             one
             Person
             ;
             But
             the
             righteousnesse
             of
             one
             member
             is
             not
             communicable
             ,
             and
             may
             not
             be
             imputed
             to
             another
             member
             ,
             because
             all
             the
             members
             make
             several
             persons
             ;
             forasmuch
             as
             the
             Body
             whereof
             they
             are
             members
             is
             not
             natural
             ,
             but
             mystical
             ;
             so
             we
             have
             (
             in
             the
             judgment
             of
             Aquinas
             )
             great
             reason
             to
             believe
             
               the
               imputed
               righteousnesse
               of
               Christ
            
             ;
             but
             none
             at
             all
             to
             believe
             
               the
               imputed
               righteousnesse
               of
               the
               Saints
               :
            
             For
             the
             Head
             hath
             ,
             but
             
             the
             members
             have
             not
             a
             communicable
             righteousnesse
             :
             For
             though
             the
             Head
             and
             all
             the
             members
             make
             but
             one
             Person
             mystical
             ,
             yet
             the
             members
             make
             several
             distinct
             persons
             naturall
             ;
             and
             several
             distinct
             persons
             ,
             as
             they
             have
             their
             subsistencies
             ,
             so
             they
             have
             their
             properties
             and
             operations
             both
             alike
             incommunicable
             :
             Each
             member
             hath
             its
             own
             righteousness
             not
             possibly
             to
             be
             communicated
             to
             another
             ,
             because
             it
             is
             confined
             to
             its
             own
             subject
             ,
             and
             therefore
             not
             truly
             imputed
             to
             another
             ,
             because
             it
             is
             not
             communicated
             ;
             This
             is
             a
             kind
             of
             imputed
             righteousness
             ,
             which
             is
             a
             meer
             figment
             or
             a
             fiction
             ,
             but
             't
             is
             a
             righteousnesse
             both
             taught
             and
             imputed
             by
             man
             ,
             not
             by
             God
             ;
             even
             in
             the
             superfluous
             or
             superabunant
             righteousness
             of
             the
             Saints
             ,
             put
             into
             the
             treasure
             of
             the
             Church
             (
             if
             we
             may
             believe
             your
             Authors
             )
             to
             be
             communicated
             to
             those
             that
             want
             merits
             or
             satisfaction
             of
             
               their
               own
            
             ;
             either
             merits
             of
             their
             own
             working
             ,
             or
             satisfaction
             of
             their
             own
             making
             :
             This
             imputed
             rightousnesse
             of
             man
             is
             in
             truth
             a
             meer
             fiction
             ,
             both
             in
             regard
             of
             the
             imputation
             and
             in
             regard
             of
             the
             righteousnesse
             .
          
           
             First
             ,
             In
             regard
             of
             the
             imputation
             ;
             for
             
             it
             is
             againg
             the
             nature
             of
             Justice
             ,
             that
             one
             mans
             righteousness
             should
             be
             imputed
             for
             the
             satisfaction
             of
             another
             mans
             unrighteousnesse
             ,
             without
             his
             consent
             that
             is
             to
             be
             satisfied
             ;
             but
             God
             hath
             nowhere
             declared
             ,
             much
             less
             promised
             his
             consent
             to
             receive
             such
             satisfaction
             ;
             So
             that
             the
             imputing
             one
             mans
             righteousnesse
             to
             another
             ,
             must
             needs
             be
             vain
             ,
             because
             God
             may
             be
             thought
             not
             to
             accept
             it
             ;
             nay
             more
             ,
             it
             must
             needs
             be
             sinfull
             ,
             because
             man
             may
             be
             thought
             to
             prescribe
             ,
             (
             if
             not
             to
             extort
             )
             Gods
             acceptance
             ;
             And
             if
             there
             be
             vanity
             and
             sin
             in
             the
             imputation
             ,
             we
             must
             say
             there
             is
             
               fiction
               in
            
             it
             ;
             for
             having
             its
             very
             being
             in
             Vanity
             and
             sin
             ,
             it
             cannot
             have
             a
             real
             but
             a
             meer
             imaginary
             or
             fictitious
             being
             .
          
           
             Secondly
             ,
             This
             imputed
             righteousness
             of
             men
             is
             a
             meer
             fiction
             in
             regard
             of
             the
             righteousnesse
             it self
             :
             For
             it
             supposeth
             the
             righteousness
             of
             the
             creature
             to
             make
             condigne
             satisfaction
             to
             the
             Justice
             of
             the
             Creator
             ,
             which
             is
             impossible
             ,
             because
             the
             one
             is
             finite
             ,
             the
             other
             is
             infinite
             ;
             Nay
             yet
             farther
             to
             heighthen
             this
             impossibility
             (
             at
             least
             in
             our
             conception
             ,
             though
             not
             in
             truth
             )
             it
             supposeth
             the
             righteousness
             of
             the
             creature
             ,
             not
             only
             
             to
             satisfie
             for
             its
             own
             ,
             but
             also
             for
             anothers
             unrighteousnes
             ;
             whereas
             it
             is
             the
             opinion
             of
             some
             of
             the
             best
             Scholemen
             ,
             even
             of
             
               Bernard
               ,
               Scotus
            
             ,
             and
             Gabriel
             ,
             (
             if
             we
             may
             believe
             Vasques
             )
             That
             no
             creature
             can
             have
             a
             righteousnesse
             adequate
             ,
             or
             exactly
             proportionable
             to
             the
             Justice
             of
             the
             Creator
             ,
             (
             for
             it self
             ,
             much
             less
             for
             another
             ,
             )
             from
             
               its
               own
               worthinesse
            
             ;
             but
             only
             from
             
               Gods
               acceptance
            
             ;
             And
             that
             Christ
             himself
             ,
             
               as
               man
            
             ,
             could
             not
             have
             merited
             forgivenesse
             of
             our
             sins
             at
             the
             hands
             of
             God
             ,
             as
             having
             satisfied
             his
             offended
             Justice
             ,
             if
             God
             had
             not
             been
             mercifully
             pleased
             of
             his
             own
             free
             grace
             and
             goodnesse
             ,
             to
             accept
             of
             his
             satisfaction
             :
             Nullius
             creaturae
             neque
             adeò
             Christi
             apud
             Deum
             esse
             meritum
             &
             satisfactionem
             simpliciter
             condignam
             ,
             sed
             ex
             acceptatione
             ipsius
             Dei
             ,
             qui
             sponte
             suâ
             eâ
             satisfactione
             &
             merito
             vol●…it
             esse
             contentus
             :
             Vasques
             in
             3.
             
             
               Thom.
               Disp.
            
             5.
             c.
             1.
             
             So
             that
             if
             the
             eternal
             Son
             of
             God
             did
             by
             his
             most
             condigne
             and
             compleat
             righteousnesse
             ,
             purchase
             for
             us
             forgivenesse
             of
             sins
             and
             eternal
             life
             ,
             merito
             ex
             compacto
             non
             autem
             absoluto
             ;
             only
             by
             compact
             or
             covenant
             ,
             not
             by
             absolute
             Justice
             ,
             then
             what
             a
             vain
             imagination
             is
             
             it
             to
             think
             ,
             what
             an
             unwarrantable
             fiction
             is
             it
             
               to
               say
            
             ,
             that
             one
             mans
             righteousness
             can
             be
             meritorious
             to
             make
             another
             righteous
             which
             hath
             no
             condignity
             ,
             to
             challenge
             acceptance
             for
             it self
             ,
             and
             much
             less
             hath
             any
             compact
             or
             covenant
             to
             be
             accepted
             for
             another
             ?
             And
             if
             it
             be
             not
             meritorious
             to
             exempt
             him
             from
             guilt
             ,
             how
             can
             it
             be
             satisfactory
             to
             exempt
             him
             from
             punishment
             ?
             For
             satisfaction
             is
             an
             act
             of
             Justice
             ;
             but
             Justice
             will
             have
             the
             sin
             expiated
             ,
             before
             it
             will
             have
             the
             punishment
             remitted
             ;
             wherefore
             though
             your
             great
             Doctor
             spoke
             without
             book
             (
             surely
             without
             Gods
             book
             )
             when
             he
             said
             ,
             
               That
               the
               least
               drop
               of
               Christs
               blood
               was
               a
               sufficient
               satisfaction
               for
               the
               sins
               of
               the
               whole
               world
               ,
               and
               consequently
               that
               all
               the
               other
               passions
               of
               Christ
               were
               meerly
               superfluous
               as
               to
               our
               redemption
               from
               eternal
               death
               ,
            
             [
             Bellar.
             de
             Jndulg
             .
             l.
             1.
             c.
             4.
             ]
             (
             For
             this
             assertion
             makes
             God
             delight
             in
             Unnecessaries
             ,
             which
             even
             nature
             abhorres
             ,
             meerly
             by
             instinct
             from
             him
             ;
             nay
             it
             makes
             him
             delight
             in
             some
             kind
             cruelty
             if
             not
             as
             injustice
             ,
             punishing
             our
             blessed
             Saviour
             more
             then
             was
             needful
             for
             the
             satisfaction
             of
             Justice
             ;
             )
             yet
             if
             we
             should
             gratify
             him
             with
             the
             allowance
             though
             not
             the
             approbation
             of
             this
             unwarrantable
             
             asserion
             ,
             it
             would
             not
             do
             his
             work
             ,
             by
             laying
             a
             firm
             foundation
             of
             his
             
               surposed
               Treasury
               of
               th●…
               Church
               ,
               built
               upon
               the
               superfluous
               merits
               and
               passions
               of
               Christ
               ,
               the
               blessed
               Virgin
               ,
               and
               the
               other
               Saints
               .
            
             1.
             
             Because
             the
             Passions
             of
             Christ
             ,
             though
             they
             were
             all
             infinite
             in
             value
             from
             the
             dignity
             of
             the
             sufferer
             ;
             yet
             were
             none
             of
             them
             superfluous
             for
             the
             cause
             and
             ground
             of
             his
             suffering
             .
             2.
             
             Because
             there
             it
             is
             not
             the
             same
             reason
             of
             merit
             in
             the
             Saints
             as
             was
             in
             Christ
             ;
             For
             even
             those
             actions
             of
             Christ
             which
             proceeded
             from
             his
             humane
             nature
             ,
             had
             their
             merit
             from
             his
             Divine
             nature
             ;
             as
             the
             flesh
             of
             Christ
             is
             said
             to
             give
             life
             ,
             the
             obedience
             of
             Christ
             to
             give
             righteousness
             ,
             the
             blood
             of
             Christ
             to
             have
             redeemed
             the
             Church
             ,
             not
             
               in
               it self
            
             ,
             but
             as
             the
             flesh
             ,
             and
             the
             obedience
             ,
             and
             the
             blood
             of
             the
             Son
             of
             God
             ;
             
               The
               Church
               of
               God
               which
               he
               hath
               purchased
               with
               his
               own
               blood
               ,
            
             Acts
             20.
             28.
             
             He
             shed
             his
             blood
             
               as
               man
            
             ;
             but
             he
             purchased
             the
             Church
             with
             it
             
               as
               God
            
             ;
             Those
             doings
             and
             sufferings
             of
             Christ
             which
             had
             their
             original
             from
             his
             Humanity
             ,
             had
             their
             excellency
             from
             his
             Divinity
             ;
             not
             so
             the
             doings
             and
             sufferings
             of
             the
             Saints
             ;
             for
             though
             
             they
             proceeded
             from
             the
             spirit
             of
             God
             ,
             yet
             were
             they
             the
             doings
             and
             sufferings
             only
             of
             men
             ,
             not
             of
             God
             ;
             because
             the
             Spirit
             of
             God
             dwelled
             in
             them
             ,
             not
             by
             a
             Personal
             Union
             ,
             but
             only
             by
             a
             powerful
             Communion
             .
             3.
             
             Because
             there
             is
             not
             the
             same
             reason
             of
             the
             acceptance
             of
             the
             Saints
             merits
             as
             of
             Christs
             ;
             For
             Gods
             promise
             of
             accepting
             the
             sufferings
             of
             his
             Son
             for
             the
             expiation
             of
             our
             sins
             is
             most
             evident
             ;
             not
             so
             of
             accepting
             the
             sufferings
             of
             his
             servants
             ,
             were
             they
             more
             then
             enough
             for
             themselves
             ;
             There
             is
             not
             in
             all
             the
             written
             word
             the
             least
             contract
             or
             Covenant
             of
             Gods
             making
             
               That
               he
               would
               accept
               superfluous
               merits
               ,
               or
               sufferings
               ,
               or
               satisfaction
               from
               some
               ,
               when
               for
               defects
               and
               demerits
               and
               dissatisfaction
               from
               others
               :
            
             Besides
             what
             a
             strange
             insolency
             is
             it
             for
             a
             Divine
             to
             deny
             to
             Christian
             souls
             the
             Imputation
             of
             that
             part
             of
             Christs
             sufferings
             ,
             which
             is
             
               absolutely
               necessary
            
             both
             for
             Gods
             satisfaction
             ,
             and
             for
             their
             own
             salvation
             ;
             and
             at
             the
             same
             time
             to
             avow
             the
             imputation
             of
             that
             Part
             of
             Christs
             sufferings
             which
             he
             professeth
             to
             be
             superfluous
             ?
             For
             if
             necessary
             sufferings
             or
             doings
             may
             not
             ,
             how
             should
             unnecessary
             be
             imputed
             ?
             But
             above
             all
             it
             is
             a
             most
             
             abominable
             insolency
             to
             deny
             the
             imputation
             of
             Christs
             righteousnesse
             ,
             which
             is
             both
             substantial
             and
             satisfactory
             ,
             and
             to
             allow
             the
             imputation
             of
             the
             Saints
             righteousnesse
             ,
             which
             is
             not
             substantial
             (
             as
             to
             its
             supposed
             superfluity
             ,
             )
             and
             cannot
             be
             satisfactory
             if
             it
             could
             be
             superfluous
             ;
             t
             is
             not
             sufficient
             to
             justifie
             them
             that
             have
             it
             ,
             much
             less
             them
             that
             have
             it
             not
             ;
             The
             blessed
             Virgin
             her self
             did
             say
             ,
             
               My
               soul
               doth
               magnifie
               the
               Lord
               ,
               and
               my
               Spirit
               hath
               rejoyced
               in
               God
               my
               Saviour
               :
            
             Ascribing
             to
             
               her
               God
            
             ,
             not
             to
             her self
             ,
             the
             honour
             of
             her
             salvation
             ;
             Therefore
             though
             she
             had
             a
             vast
             stock
             of
             oile
             in
             her
             Vessel
             for
             her
             own
             lamp
             ,
             yet
             I
             fear
             if
             any
             foolish
             Virgin
             ,
             which
             had
             not
             so
             ,
             should
             say
             unto
             her
             ,
             
               Give
               me
               of
               your
               oyl
               ,
               for
               my
               lamp
               is
               gone
               out
               ,
            
             she
             would
             turn
             the
             parable
             into
             a
             history
             and
             say
             ,
             
               not
               so
               ,
               lest
               there
               be
               not
               enough
               for
               me
               and
               for
               you
            
             ;
             Matth.
             25.
             9.
             
             This
             answer
             the
             Text
             in
             effect
             gives
             for
             her
             as
             for
             the
             wisest
             of
             all
             Virgins
             ;
             and
             therefore
             't
             is
             most
             probable
             she
             would
             give
             it
             for
             her self
             ;
             and
             if
             so
             ,
             (
             To
             let
             pass
             other
             absurdities
             ,
             )
             T
             is
             certain
             you
             egregiously
             affront
             the
             
               mother
               of
               God
            
             in
             taking
             away
             her
             oile
             without
             her
             consent
             ,
             if
             you
             do
             not
             egregiously
             delude
             
             the
             
               sons
               of
               men
            
             ,
             in
             saying
             that
             her
             oyl
             will
             serve
             to
             feed
             their
             lamps
             ;
             you
             may
             as
             well
             say
             that
             her
             good
             works
             will
             serve
             to
             nourish
             and
             sustain
             their
             Faith
             ;
             or
             that
             her
             Faith
             will
             serve
             to
             purge
             and
             save
             their
             souls
             .
          
           
             And
             as
             for
             the
             other
             Saints
             ,
             they
             cannot
             satisfie
             the
             Justice
             of
             God
             for
             themselves
             ,
             and
             much
             less
             for
             others
             ,
             because
             there
             are
             two
             impediments
             of
             their
             perfection
             in
             righteousnesse
             ;
             (
             and
             an
             imperfect
             righteousness
             ,
             if
             it
             could
             
               be
               spared
            
             ,
             would
             in
             vain
             
               be
               communicated
            
             )
             The
             first
             is
             ,
             the
             impediment
             of
             their
             Original
             ,
             the
             second
             is
             the
             impediment
             of
             their
             Actual
             sin
             :
             They
             are
             both
             affirmed
             together
             by
             the
             Holy
             Ghost
             ,
             Prov.
             20
             ,
             9
             ,
             
               Who
               can
               say
               I
               have
               made
               my
               heart
               clean
               ?
               sc.
            
             from
             my
             original
             corruption
             ,
             
               I
               am
               pure
               from
               my
               sin
               ,
               sc.
            
             from
             my
             actual
             transgression
             :
             He
             that
             cleanseth
             the
             heart
             ,
             knoweth
             best
             how
             far
             he
             hath
             cleansed
             it
             ;
             we
             cannot
             cleanse
             our
             hearts
             but
             by
             his
             help
             and
             assistance
             ,
             (
             if
             we
             can
             ,
             let
             us
             say
             no
             longer
             ,
             
               Make
               me
               a
               clean
               heart
               O
               God
               )
            
             and
             he
             owneth
             no
             such
             cleansing
             in
             this
             world
             ,
             but
             which
             still
             leaveth
             some
             uncleannesse
             behind
             it
             ;
             He
             that
             hath
             made
             no
             use
             of
             his
             assistance
             ,
             is
             not
             
             at
             all
             concerned
             in
             this
             Interrogatory
             ,
             
               Who
               can
               say
               I
               have
               made
               my
               heart
               clean
               ,
               I
               am
               pure
               from
               my
               sin
               ?
            
             He
             that
             hath
             made
             the
             best
             use
             thereof
             ,
             is
             most
             concerned
             in
             it
             ,
             and
             comprehended
             under
             it
             ;
             therefore
             he
             cannot
             say
             
               I
               have
               made
               my
               heart
               clean
               ,
               I
               am
               pure
               from
               my
               sins
               ,
            
             but
             he
             must
             lye
             to
             the
             Holy
             Ghost
             ,
             and
             be
             so
             far
             from
             cleansing
             his
             heart
             ,
             as
             immediatly
             to
             let
             in
             many
             unclean
             spirits
             the
             more
             to
             defile
             it
             .
             For
             those
             two
             which
             God
             hath
             joyned
             together
             ,
             all
             the
             wit
             and
             power
             of
             man
             ,
             cannot
             put
             asunder
             ,
             even
             
               Satans
               filling
               the
               heart
               ,
               and
               lying
               to
               the
               Holy
               Ghost
               ;
               why
               hath
               Satan
               filled
               thy
               heart
               to
               lye
               to
               the
               Holy
               Ghost
               ?
               Acts
            
             5.
             3.
             
             And
             if
             Satan
             filleth
             the
             heart
             of
             those
             who
             
               make
               this
               lye
            
             ,
             then
             sure
             he
             also
             filleth
             the
             mouth
             of
             those
             who
             
               tell
               it
            
             :
             And
             therefore
             the
             Church
             of
             God
             ,
             which
             is
             the
             pillar
             and
             ground
             of
             the
             Truth
             ,
             very
             much
             abhorreth
             this
             lye
             ,
             making
             this
             confession
             of
             her
             natural
             corruptions
             ,
             
               But
               we
               are
               all
               as
               an
               unclean
               thing
            
             ;
             (
             Facti
             sumus
             ut
             Immundus
             omnes
             nos
             ;
             so
             the
             Hebrew
             and
             Chaldee
             in
             the
             singular
             number
             ,
             )
             
               we
               are
               all
               but
               as
               one
               unclean
               man
               ,
            
             to
             shew
             the
             Uncleanness
             was
             from
             nature
             which
             was
             as
             equally
             derived
             to
             All
             ,
             
             as
             if
             all
             had
             been
             but
             one
             ;
             and
             making
             this
             confession
             of
             her
             personal
             corruptions
             ,
             which
             proceeded
             from
             the
             natural
             ,
             
               and
               all
               our
               righteousnesses
               are
               as
               filthy
               rags
               ,
            
             Isa.
             64.
             6.
             
             Wherefore
             since
             Protestants
             and
             Papists
             both
             agree
             together
             in
             the
             former
             part
             of
             this
             confession
             ,
             as
             a
             Principle
             of
             Divinity
             ,
             't
             is
             irrational
             in
             the
             Papists
             to
             disagree
             from
             Protestants
             in
             the
             latter
             part
             of
             it
             ,
             which
             is
             but
             a
             conclusion
             proceeding
             from
             this
             Principle
             ;
             For
             the
             natural
             corruption
             is
             the
             cause
             of
             the
             personal
             ,
             and
             therefore
             all
             our
             righteousnesses
             are
             as
             filthy
             rags
             ,
             because
             we
             are
             all
             as
             an
             unclean
             thing
             ;
             This
             being
             the
             full
             argumentation
             ,
             
               All
               who
               are
               unclean
               ,
               have
               an
               unclean
               righteousnesse
               ;
               but
               we
               all
               are
               unclean
               ,
               therefore
               we
               all
               have
               an
               unclean
               righteousnesse
            
             ;
             Quia
             opus
             justitiae
             immundatur
             inquinamento
             ,
             as
             saith
             
               Aquinas
               ,
               because
               our
               righteousnesse
               is
               defiled
               by
               our
               unrighteousnesse
            
             ;
             and
             by
             this
             we
             may
             fully
             understand
             that
             other
             text
             ,
             
               If
               we
               say
               that
               we
               have
               no
               sin
               we
               deceive
               our selves
               ,
               and
               the
               truth
               is
               not
               in
               us
               ,
            
             1
             Joh.
             1.
             8.
             
             For
             we
             are
             clearly
             guilty
             of
             a
             double
             lye
             ;
             one
             against
             our
             own
             souls
             ,
             
               we
               deceive
               our selves
            
             ;
             another
             against
             the
             Holy
             Ghost
             ,
             (
             the
             Spirit
             of
             truth
             )
             
               and
               the
               truth
               is
               not
            
             
             
               in
               us
            
             .
             Both
             are
             such
             pernicious
             lyes
             as
             to
             bring
             upon
             us
             inevitable
             destruction
             ;
             for
             he
             that
             willingly
             deceives
             his
             own
             soul
             ,
             cares
             not
             for
             knowing
             the
             truth
             ;
             he
             that
             strives
             to
             deceive
             the
             Holy
             Ghost
             ,
             cannot
             come
             to
             know
             it
             ;
             For
             as
             he
             hath
             not
             the
             truth
             
               in
               him
            
             ,
             in
             that
             he
             deceiveth
             himself
             ;
             so
             he
             keepeth
             the
             Spirit
             of
             truth
             away
             
               from
               him
            
             ,
             that
             he
             may
             deceive
             himself
             for
             ever
             :
             Nor
             can
             we
             possibly
             use
             any
             evasion
             upon
             this
             text
             ,
             as
             if
             some
             men
             might
             say
             they
             have
             no
             sin
             ,
             though
             others
             cannot
             ;
             for
             he
             must
             think
             himselfe
             
               better
               than
               the
               best
               of
               Saints
               ,
               the
               Disciple
               whom
               Jesus
               loved
               ,
            
             (
             and
             questionlesse
             he
             had
             a
             very
             good
             reason
             of
             his
             love
             ,
             )
             who
             will
             needs
             say
             
               he
               hath
               no
               sin
            
             ,
             though
             by
             saying
             so
             ,
             he
             is
             sure
             to
             prove
             himself
             
               worse
               than
               the
               worst
               of
               sinners
            
             ;
             for
             he
             maketh
             him
             a
             lyar
             ,
             who
             hath
             promised
             forgiveness
             of
             sins
             ;
             and
             he
             maketh
             his
             Word
             a
             lye
             ;
             which
             hath
             shewed
             our
             need
             (
             or
             want
             of
             that
             forgiveness
             ,
             
               for
               in
               many
               things
               we
               offend
               all
               ,
            
             Jam.
             3.
             2.
             
             )
             and
             he
             putteth
             himself
             out
             of
             their
             communion
             ,
             who
             alone
             obtain
             forgiveness
             ,
             even
             the
             communion
             of
             true
             penitents
             ,
             of
             whom
             it
             is
             said
             ,
             
               If
               we
               confesse
               our
               sins
               ,
               he
               is
               faithful
               and
               just
               to
               forgive
               us
               our
               sins
               ,
            
             1
             Joh.
             1.
             9.
             he
             that
             denyes
             
             himself
             to
             be
             one
             of
             this
             number
             ,
             denyes
             himself
             to
             be
             one
             of
             the
             communion
             of
             Saints
             (
             unless
             St.
             John
             and
             St.
             James
             were
             no
             Saints
             )
             and
             consequently
             makes
             himself
             uncapable
             of
             
               the
               forgiveness
               of
               sins
            
             :
             Thus
             doth
             the
             second
             Milevitane
             Council
             gloss
             the
             words
             of
             St.
             John
             ,
             that
             they
             were
             not
             spoken
             out
             of
             humility
             ,
             but
             out
             of
             necessity
             ,
             and
             that
             the
             greatest
             ,
             
               the
               necessity
               of
               Truth
            
             ;
             Satis
             apparet
             hoc
             non
             tantum
             humiliter
             sed
             etiam
             veraciter
             dici
             :
             Poterat
             enim
             Apostolus
             dicere
             ,
             Si
             dixerimus
             quia
             non
             habemus
             peccatum
             ,
             nos
             ipsos
             extollimus
             ,
             &
             humilitas
             in
             nobis
             non
             est
             ;
             sed
             quùm
             ait
             ,
             nos
             ipsos
             decipimus
             ,
             &
             veritas
             in
             nobis
             non
             est
             ,
             satis
             ostendit
             eum
             qui
             se
             dixerit
             non
             habere
             peccatum
             ,
             non
             verum
             loqui
             sed
             falsum
             :
             
               It
               is
               evident
               that
               this
               was
               spoken
               ,
               not
               only
               out
               of
               modesty
               ,
               but
               also
               out
               of
               truth
               ;
               for
               the
               Apostle
               might
               have
               said
               ,
               If
               we
               say
               that
               we
               have
               no
               sin
               we
               extol
               our selves
               ,
               and
               there
               is
               no
               humility
               in
               us
               ;
               But
               when
               he
               saith
               we
               deceive
               our selves
               and
               there
               is
               no
               truth
               in
               us
               ,
               he
               sufficiently
               sheweth
               ,
               that
               whosoever
               saith
               there
               is
               no
               sin
               in
               him
               ,
               doth
               not
               speak
               truly
               but
               falsly
               :
            
             And
             thus
             also
             doth
             the
             same
             Council
             gloss
             the
             words
             of
             St.
             James
             ,
             saying
             ,
             
               The
               Apostle
               was
               holy
               and
               just
               when
               he
               said
               ,
               in
            
             
             
               many
               things
               we
               offend
               All
               ;
               for
               why
               did
               he
               add
               this
               particle
               All
               ,
               but
               to
               shew
               that
               he
               agreed
               with
               the
               Psalmist
               ,
               who
               had
               said
               ,
               Enter
               not
               into
               judgement
               with
               thy
               servant
               ;
               for
               in
               thy
               sight
               shall
               no
               man
               living
               be
               justified
               ?
            
             Psal.
             142.
             2.
             and
             with
             
               Solomon
               ,
               who
               had
               said
               ,
               There
               is
               no
               man
               that
               sinneth
               not
               ,
            
             1
             King.
             8.
             46.
             
             
               And
               with
               Daniel
               ,
               who
               had
               said
               ,
               We
               have
               sinned
               and
               have
               committed
               iniquity
               ,
            
             Dan.
             9.
             5.
             and
             afterwards
             added
             
               (
               ver
            
             .
             20.
             )
             
               whiles
               I
               was
               confessing
               my
               sins
               and
               the
               sins
               of
               my
               people
               ;
               he
               would
               not
               say
               Our
               sins
               ,
               but
               My
               sins
               and
               the
               sins
               of
               my
               people
               ,
               because
               he
               did
               foresee
               by
               the
               Spirit
               of
               Prophecy
               ,
               that
               some
               in
               after
               ages
               would
               be
               ready
               to
               put
               him
               and
               such
               as
               he
               ,
               (
               nay
               indeed
               much
               worse
               transgressours
               )
               out
               of
               the
               catalogue
               or
               number
               of
               sinners
               :
            
             Quia
             futuros
             istos
             qui
             tam
             malè
             intelligerent
             ,
             tanquam
             Propheta
             praevidit
             :
             —
             And
             at
             last
             upon
             these
             and
             the
             like
             proofes
             ,
             the
             same
             Council
             denounceth
             a
             terrible
             curse
             against
             those
             who
             should
             dare
             affirme
             ,
             that
             
               forgive
               us
               our
               trespasses
            
             was
             said
             by
             the
             Saints
             rather
             humbly
             than
             truly
             ;
             quis
             enim
             ferat
             orantem
             &
             non
             hominibus
             sed
             ipsi
             Domino
             mentientem
             ,
             qui
             labiis
             sibi
             dicit
             dimitti
             velle
             ,
             &
             corde
             dicit
             ,
             quae
             sibi
             dimittantur
             ,
             se
             debita
             non
             habere
             :
             For
             
             (
             say
             those
             Fathers
             )
             
               who
               can
               endure
               ,
               that
               a
               man
               in
               his
               prayers
               should
               tell
               a
               lye
               not
               to
               man
               but
               to
               God
               ,
               saying
               with
               his
               mouth
               ,
               Forgive
               us
               our
               trespasses
               ,
               and
               saying
               in
               his
               heart
               ,
               he
               had
               no
               trespasses
               to
               be
               forgiven
               him
               :
            
             Thus
             we
             have
             the
             authority
             of
             the
             Scripture
             and
             the
             authority
             of
             the
             Church
             ,
             both
             agreeing
             together
             in
             this
             doctrine
             ,
             
               That
               all
               men
               are
               sinners
            
             ;
             And
             though
             this
             was
             but
             a
             particular
             National
             Council
             
               in
               it self
            
             ,
             yet
             was
             it
             Universal
             and
             Oecumenical
             
               in
               its
               authority
               ,
               as
               consisting
               of
               Catholick
               Bishops
               ,
            
             amongst
             the
             rest
             Alipius
             and
             St.
             Augustine
             ,
             (
             as
             appeares
             by
             the
             Synodical
             Epistle
             to
             Innocent
             the
             first
             )
             
               and
               having
               been
               approved
               by
               the
               Catholick
               Church
               ,
            
             as
             appeares
             in
             that
             these
             words
             which
             are
             the
             6
             ,
             7
             ,
             8.
             
             Canons
             of
             the
             second
             Milevitane
             Council
             (
             in
             Binnius
             )
             for
             the
             Western
             ,
             are
             the
             115
             ,
             116
             ,
             117.
             
             Canons
             of
             the
             Council
             of
             Carthage
             (
             in
             Balsamon
             )
             for
             the
             Eastern
             Churches
             .
          
           
             17.
             
             Wherefore
             this
             being
             an
             undoubted
             Principle
             among
             all
             Christians
             (
             for
             who
             can
             doubt
             that
             which
             comes
             to
             us
             Originally
             from
             the
             Scriptures
             ,
             and
             derivatively
             from
             the
             Catholick
             Church
             ?
             )
             That
             
               all
               men
               have
               sinned
               ,
               and
               come
               short
               of
               the
               glory
               of
               God
               ,
            
             (
             Rom.
             3.
             23.
             
             )
             we
             cannot
             
             reasonably
             but
             only
             perversely
             deny
             this
             conclusion
             ,
             
               That
               no
               man
               can
               be
               justified
               by
               his
               own
               righteousnesse
               :
            
             For
             having
             sinned
             ,
             he
             must
             needs
             be
             under
             the
             condemnation
             of
             sin
             ,
             and
             coming
             short
             of
             the
             glory
             of
             God
             in
             his
             duty
             or
             obligation
             ,
             he
             must
             also
             come
             short
             of
             his
             own
             glory
             in
             his
             merit
             of
             justification
             :
             for
             his
             sin
             which
             makes
             him
             come
             short
             of
             righteousness
             ,
             must
             needs
             also
             make
             him
             come
             short
             of
             being
             reputed
             righteous
             ;
             For
             
               shall
               not
               the
               Judge
               of
               all
               the
               earth
               do
               right
               ?
            
             how
             then
             shall
             he
             acquit
             that
             man
             for
             righteous
             ,
             whom
             he
             knows
             to
             be
             a
             sinner
             ?
             we
             find
             he
             hath
             in
             effect
             given
             a
             contrary
             judgment
             already
             ,
             Hag.
             2.
             12
             ,
             13.
             where
             this
             is
             the
             summe
             of
             his
             determination
             concerning
             two
             questions
             which
             neerly
             concerne
             this
             case
             ;
             1.
             
             
               Whether
               a
               man
               that
               is
               unclean
               may
               contract
               purity
               from
               the
               touch
               of
               h●…ly
               things
               ?
            
             which
             he
             denies
             .
             2.
             
             
               Whether
               Holy
               things
               do
               not
               contract
               impurity
               from
               the
               touch
               of
               a
               man
               that
               is
               unclean
               ?
            
             which
             he
             affirmes
             ,
             and
             then
             makes
             this
             inference
             ,
             ver
             .
             14.
             
             
               So
               is
               this
               People
               ,
               and
               so
               is
               this
               Nation
               before
               me
               ,
               saith
               the
               Lord
               ,
               and
               so
               is
               every
               work
               of
               their
               hands
               ;
               and
               that
               which
               they
               offer
               there
               ,
               is
               unclean
               :
            
             The
             same
             reason
             holds
             in
             us
             as
             in
             
             them
             :
             The
             Jew
             was
             unclean
             by
             the
             touch
             of
             a
             dead
             body
             ,
             and
             so
             is
             the
             
               Christian.
               O
               wretched
               man
               that
               I
               am
               ,
               who
               shall
               deliver
               me
               from
               this
               body
               of
               death
               !
            
             Rom.
             7.
             24.
             
             The
             Jew
             by
             his
             uncleanness
             did
             pollute
             the
             holy
             things
             ;
             so
             doth
             the
             Christian
             ,
             even
             those
             holy
             works
             that
             proceed
             from
             Gods
             Holy
             Spirit
             and
             Grace
             ;
             The
             holy
             things
             by
             their
             Purity
             ,
             did
             not
             make
             him
             pure
             among
             the
             Jews
             ,
             who
             was
             unclean
             in
             himself
             ;
             so
             is
             it
             also
             among
             the
             Christians
             ;
             The
             best
             inherent
             righteousness
             we
             have
             from
             Gods
             Grace
             ,
             doth
             not
             purge
             away
             the
             impurity
             of
             that
             sin
             which
             we
             have
             from
             our selves
             ;
             therefore
             we
             must
             confesse
             that
             because
             of
             our
             Original
             and
             actual
             uncleanness
             ,
             
               every
               work
               of
               our
               hands
               ,
               and
               that
               which
               we
               offer
               to
               our
               God
               is
               unclean
            
             ;
             and
             consequently
             our
             works
             cannot
             justifie
             themselves
             ,
             much
             less
             can
             they
             justifie
             us
             :
             And
             we
             find
             the
             same
             judgment
             of
             God
             confirmed
             likewise
             in
             the
             New
             Testament
             ,
             Luk.
             17.
             where
             the
             Lepers
             pray
             heartily
             ,
             
               Jesus
               Master
               have
               mercy
               on
               us
            
             ;
             there
             's
             one
             good
             work
             of
             piety
             and
             devotion
             ;
             they
             obey
             readily
             in
             going
             to
             shew
             themselves
             to
             the
             Priests
             as
             they
             had
             been
             commanded
             ;
             there
             's
             another
             good
             work
             better
             than
             
             the
             former
             ,
             (
             for
             obedience
             is
             better
             than
             sacrifice
             )
             And
             one
             of
             them
             when
             he
             saw
             that
             he
             was
             cleansed
             ,
             turned
             back
             and
             with
             a
             loud
             voyce
             glorified
             God
             ,
             and
             fell
             down
             on
             his
             face
             ,
             at
             our
             Saviours
             feet
             ,
             and
             gave
             him
             thanks
             ;
             there
             's
             many
             good
             works
             together
             ,
             one
             of
             devotion
             ,
             
               he
               glorified
               God
            
             ;
             another
             of
             zeal
             ,
             
               with
               a
               loud
               voyce
            
             ;
             a
             third
             of
             reverence
             ,
             
               he
               fell
               down
               on
               his
               face
            
             ;
             a
             fourth
             of
             humility
             ,
             
               at
               our
               Saviours
               feet
            
             ;
             a
             fifth
             of
             praise
             and
             thanksgiving
             ,
             
               he
               gave
               him
               thanks
            
             ;
             here
             is
             soul
             and
             body
             and
             all
             the
             powers
             and
             faculties
             of
             both
             ,
             wholly
             set
             upon
             good
             works
             ;
             yet
             our
             Saviour
             saith
             ,
             
               Arise
               ,
               go
               thy
               way
               ,
               thy
               Faith
               hath
               made
               thee
               whole
               ,
            
             v.
             19.
             
             So
             is
             it
             also
             in
             the
             leprosie
             of
             our
             souls
             ;
             we
             are
             bound
             to
             pray
             heartily
             ,
             
               Jesus
               Master
               have
               mercy
               on
               us
               ,
            
             and
             to
             shew
             our selves
             to
             the
             Priests
             ,
             that
             is
             ,
             to
             use
             all
             the
             means
             of
             salvation
             which
             God
             hath
             appointed
             
               in
               the
               communion
            
             ,
             and
             
               by
               the
               Ministers
               of
               his
               Church
               ,
            
             yet
             when
             all
             is
             done
             ,
             if
             we
             will
             speak
             with
             our
             Saviour
             ,
             we
             must
             say
             to
             the
             Leper
             ,
             
               thy
               Faith
               hath
               made
               thee
               whole
            
             ;
             The
             good
             works
             may
             be
             acknowledged
             as
             adjunct●…
             ,
             but
             not
             as
             causes
             of
             the
             cure
             ,
             ;
             that
             must
             be
             attributed
             only
             to
             Faith
             in
             him
             who
             is
             the
             
             Physician
             of
             our
             souls
             ;
             For
             without
             doubt
             that
             holy
             ejaculation
             ,
             
               The
               good
               Lord
               pardon
               every
               one
               that
               prepareth
               his
               heart
               to
               seek
               God
               ,
               though
               he
               be
               not
               clean
               according
               to
               the
               purification
               of
               the
               sanctuary
               ,
            
             is
             a
             prayer
             as
             needful
             now
             as
             it
             was
             in
             the
             dayes
             of
             Hezekiah
             ,
             or
             it
             would
             not
             have
             been
             left
             upon
             record
             for
             us
             ,
             2
             C●…ron
             .
             30.
             19
             
             It
             is
             the
             
               Lords
               Pardon
            
             ,
             not
             the
             
               mans
               preparation
            
             ,
             that
             makes
             him
             clean
             according
             to
             the
             purification
             of
             the
             Sanctuary
             ;
             and
             so
             Kimchi
             confesseth
             in
             his
             gloss
             upon
             those
             words
             ,
             ver
             .
             20.
             
             
               And
               the
               Lord
               healed
               the
               people
               ,
            
             that
             is
             (
             saith
             he
             ,
             )
             
               The
               Lord
               forgave
               their
               sin
               ,
               according
               to
               that
               of
               the
               Psalmist
               ,
               heal
               my
               soul
               ,
               for
               I
               have
               sinned
               against
               thee
               :
            
             The
             Lord
             pardoned
             their
             sins
             that
             he
             might
             accept
             them
             ;
             and
             why
             should
             not
             we
             say
             that
             pardon
             and
             forgivenesse
             of
             our
             sins
             is
             the
             best
             ground
             and
             means
             of
             our
             acceptance
             with
             God
             ?
             For
             this
             is
             the
             only
             way
             to
             be
             clean
             according
             to
             the
             purification
             of
             the
             Sanctuary
             ,
             that
             is
             ,
             to
             be
             clean
             from
             all
             sin
             ,
             even
             to
             be
             made
             clean
             ,
             of
             which
             it
             is
             said
             ,
             
               The
               blood
               of
               Jesus
               Christ
               his
               Son
               〈◊〉
               us
               from
               all
               sin
               ,
            
             1
             Joh.
             1.
             7.
             
             If
             I
             ha●…
             but
             one
             sin
             left
             upon
             my
             soul
             (
             not
             washed
             away
             by
             Faith
             in
             his
             blood
             and
             the
             tears
             
             of
             my
             own
             repentance
             )
             I
             shall
             not
             be
             clean
             enough
             to
             appear
             before
             the
             
               Throne
               of
               his
               Grace
            
             ,
             much
             lesse
             to
             appear
             at
             the
             
               bar
               of
               his
               justice
            
             :
             I
             shall
             not
             be
             innocent
             enough
             to
             
               serve
               him
            
             ,
             much
             lesse
             to
             be
             
               judged
               by
               him
            
             ;
             I
             shall
             not
             be
             able
             to
             stand
             comfortably
             before
             his
             mercy
             ,
             and
             much
             less
             to
             stand
             confidently
             against
             his
             Judgement
             :
             Therefore
             can
             I
             not
             hope
             to
             be
             saved
             
               by
               the
               first
               innocency
            
             ,
             that
             of
             obedience
             or
             of
             righteousness
             ,
             but
             only
             
               by
               the
               second
               innocency
            
             ,
             that
             of
             Faith
             and
             repentance
             ;
             And
             if
             any
             other
             man
             hath
             a
             better
             hope
             ,
             I
             pray
             God
             he
             may
             not
             find
             a
             worse
             salvation
             :
             But
             surely
             God
             himself
             in
             his
             consultation
             how
             to
             save
             the
             Israelites
             ,
             concludes
             to
             do
             it
             ,
             not
             by
             their
             obedience
             ,
             but
             by
             their
             Faith
             and
             repentance
             ,
             Jer.
             3.
             19.
             
             
               But
               I
               said
               ,
               How
               shall
               I
               put
               thee
               among
               the
               children
               ,
               and
               give
               thee
               a
               pleasant
               land
               ,
               a
               goodly
               heritage
               ?
            
             There
             's
             his
             consultation
             how
             to
             save
             them
             ;
             
               And
               I
               said
               ,
               thou
               shalt
               call
               me
               My
               Father
               ,
               and
               shalt
               not
               turn
               away
               from
               me
            
             ;
             there
             's
             his
             conclusion
             to
             save
             them
             by
             their
             Faith
             ,
             and
             by
             their
             repentance
             ;
             By
             their
             Faith
             ,
             
               Thou
               shalt
               call
               me
               My
               Father
            
             ;
             and
             by
             their
             repe●…tance
             ,
             
               Thou
               shalt
               no●…
               tu●…n
               away
               from
               me
            
             ;
             that
             is
             ,
             not
             so
             turn
             away
             ,
             but
             thou
             shalt
             
             return
             again
             ;
             and
             therefore
             this
             promise
             is
             not
             to
             be
             interpreted
             of
             their
             obedience
             ,
             but
             of
             their
             repentance
             ;
             he
             that
             is
             most
             
               obedient
               in
               some
               cases
            
             ,
             cannot
             say
             he
             doth
             not
             turn
             away
             from
             God
             
               in
               other
            
             ;
             but
             he
             that
             is
             truly
             penitent
             ,
             can
             say
             it
             ;
             for
             he
             is
             cordially
             turning
             to
             him
             
               in
               all
            
             ;
             Thus
             was
             it
             with
             St.
             Peter
             ;
             look
             upon
             the
             course
             of
             his
             obedience
             ,
             you
             find
             him
             after
             his
             greatest
             undertakings
             ,
             grievously
             turning
             away
             from
             our
             blessed
             Saviour
             ;
             but
             look
             upon
             his
             repentance
             ,
             you
             find
             him
             earnestly
             turning
             to
             him
             ;
             Christ
             assured
             him
             his
             Faith
             should
             not
             fail
             ,
             and
             yet
             he
             should
             deny
             him
             thrice
             ;
             But
             we
             are
             sure
             his
             works
             failed
             ,
             and
             may
             be
             as
             sure
             our
             own
             works
             will
             fail
             ;
             so
             we
             must
             trust
             to
             our
             faith
             ,
             not
             to
             our
             works
             ,
             if
             we
             desire
             not
             to
             fail
             of
             our
             Justification
             .
          
           
             18.
             
             And
             I
             would
             gladly
             know
             how
             your
             doctrine
             
               of
               justification
               by
               works
            
             can
             agree
             with
             these
             three
             Scripture
             expressions
             ,
             
               justified
               by
               his
               free
               grace
            
             ,
             Rom.
             3.
             24.
             
               justified
               by
               Faith
            
             ,
             Rom.
             5.
             1.
             and
             
               justified
               by
               his
               blood
            
             ,
             Rom.
             5.
             9.
             
             For
             grace
             and
             works
             are
             set
             down
             as
             contraries
             mutually
             expelling
             one
             the
             other
             in
             the
             matter
             of
             Justification
             ,
             Rom.
             11.
             6.
             
             
               If
               by
               Grace
               ,
               then
               is
               it
               no
               more
               of
               works
            
             ;
             
             
               otherwise
               Grace
               is
               no
               more
               Grace
               ;
               But
               if
               it
               be
               of
               Works
               ,
               then
               is
               it
               no
               more
               Grace
               ;
               otherwise
               Work
               is
               no
               more
               Work
            
             ;
             So
             also
             Christ
             and
             Works
             ,
             Gal.
             2.
             21.
             
             
               If
               righteousness●…
               come
               by
               the
               Law
               ,
               then
               Christ
               is
               dead
               in
               vaine
            
             ;
             So
             also
             Faith
             and
             Works
             ,
             Rom.
             3.
             28.
             
             
               A
               man
               is
               justified
               by
               Faith
               without
               the
               deeds
               of
               the
               Law
            
             ;
             so
             that
             to
             be
             justified
             
               by
               Works
            
             ,
             is
             to
             be
             justified
             
               without
               Grace
               ,
               without
               Christ
               ,
               without
               Faith
               ,
            
             unless
             we
             will
             make
             contraries
             not
             only
             abide
             but
             also
             agree
             one
             with
             another
             ;
             whereas
             in
             the
             doctrine
             of
             
               Justification
               by
               Faith
            
             ,
             all
             these
             expressions
             are
             as
             admirably
             reconciled
             among
             themselves
             ,
             as
             they
             are
             powerfully
             and
             plainly
             used
             to
             set
             forth
             our
             reconciliation
             with
             God
             ,
             For
             to
             be
             justified
             
               by
               Grace
            
             ,
             and
             
               by
               Christ
            
             ,
             and
             
               by
               Faith
            
             ,
             are
             so
             far
             from
             being
             contraries
             ,
             that
             they
             all
             speak
             one
             and
             the
             same
             truth
             ;
             namely
             this
             ,
             
               That
               we
               are
               justified
               through
               the
               free
               grace
               of
               Go●…
               ,
               for
               the
               m●…rit
               and
               b●…ood
               of
               Christ
               ,
               by
               a
               lively
               Faith
               applying
               that
               blood
               unto
               our
               souls
               ,
               and
               our
               souls
               un●…
               our
               God
               :
            
             〈◊〉
             a
             lively
             Faith
             is
             not
             wi●…out
             works
             in
             the
             man
             〈◊〉
             just●…fieth
             ,
             though
             it
             be
             in
             the
             act
             of
             jus●…ification
             ;
             And
             therein
             it
             must
             be
             
               without
               ●…ks
            
             ,
             that
             it
             may
             be
             
               with
               Christ
            
             ;
             for
             if
             
             righteousnesse
             come
             by
             works
             ,
             it
             cannot
             come
             by
             Christ.
             
          
           
             19.
             
             And
             what
             a
             madnesse
             is
             it
             for
             frail
             and
             weak
             flesh
             ,
             what
             a
             wickednesse
             is
             it
             for
             corrupt
             and
             sinful
             flesh
             ,
             to
             set
             up
             
               its
               own
            
             instead
             of
             
               its
               Saviours
            
             righteousnesse
             ?
             For
             though
             this
             doctrine
             may
             pretend
             to
             be
             most
             zealous
             for
             obedience
             ,
             yet
             is
             it
             in
             truth
             most
             averse
             
               from
               it
            
             ,
             nay
             most
             opposite
             
               against
               it
            
             ;
             so
             saith
             the
             Apostle
             ,
             Rom.
             103.
             
             
               For
               they
               being
               ignorant
               of
               Gods
               righteousnesse
               ,
               and
               going
               about
               to
               establish
               their
               own
               righteousnesse
               ,
               have
               not
               submitted
               themselves
               to
               the
               righteousnesse
               of
               God
            
             ;
             This
             was
             a
             great
             disobedience
             in
             the
             Jews
             ,
             but
             a
             greater
             in
             the
             Christians
             ;
             for
             they
             might
             be
             ignorant
             of
             the
             righteousnesse
             of
             God
             ,
             who
             knew
             not
             Christ
             ;
             not
             so
             we
             who
             know
             him
             ;
             Therefore
             if
             they
             in
             going
             about
             to
             establish
             their
             own
             righteousness
             ,
             did
             not
             submit
             unto
             the
             righteousness
             of
             God
             ;
             then
             we
             by
             going
             about
             to
             establish
             our
             righteousness
             ,
             must
             needs
             moreover
             wilfully
             resist
             and
             disobey
             Gods
             righteousness
             ;
             And
             in
             vaine
             do
             we
             talk
             of
             any
             other
             obedience
             ,
             whiles
             we
             are
             guilty
             of
             this
             resistance
             .
             Yet
             I
             fear
             he
             came
             very
             near
             this
             guilt
             who
             said
             that
             justification
             by
             Faith
             alone
             ,
             was
             a
             
             
             
             
             
             most
             pestilent
             doctrine
             ,
             (
             pestilentissimum
             dogma
             .
             Stap●…eton
             qu.
             quodl
             .
             3.
             c.
             9.
             cum
             itaque
             )
             forgetting
             sure
             that
             St.
             
               Paul
               had
               fi
               st
               taught
               it
            
             ;
             And
             they
             who
             denounced
             Anathema
             against
             those
             who
             maintain
             this
             doctrine
             ,
             (
             si
             quis
             dixerit
             solâ
             fide
             impium
             justificari
             ,
             Anathema
             sit
             ,
             Concil
             .
             Trid.
             ses
             .
             6.
             can
             .
             9.
             )
             forgetting
             sure
             that
             St.
             
               Paul
               still
               maintained
               it
            
             ;
             for
             their
             expurgatory
             Criticks
             durst
             not
             expunge
             this
             Position
             out
             of
             his
             Epistles
             ,
             though
             they
             durst
             out
             of
             the
             Index
             made
             upon
             them
             ;
             And
             this
             guilt
             must
             needs
             be
             
               very
               dangerous
            
             ,
             if
             not
             
               fully
               damnable
            
             ,
             because
             it
             labours
             to
             establish
             
               our
               own
            
             instead
             of
             
               our
               Saviours
            
             righteousness
             ;
             for
             so
             the
             same
             Council
             ,
             can
             .
             11.
             si
             quis
             dixerit
             justificari
             homines
             solâ
             imputatione
             justitiae
             Christi
             ,
             Anathema
             ●…it
             :
             
               If
               any
               say
               that
               men
               are
               justified
               only
               by
               the
               imputation
               of
               Christs
               righteousnesse
               ,
               let
               him
               be
               accursed
            
             ;
             Jesu
             God
             ,
             didst
             thou
             give
             us
             thy
             righteousness
             to
             be
             imputed
             to
             us
             ,
             to
             bless
             us
             by
             taking
             away
             the
             guilt
             of
             our
             sins
             ,
             that
             in
             thee
             all
             the
             Nations
             of
             the
             earth
             might
             be
             blessed
             :
             
               (
               Gen.
            
             22.
             18.
             
             )
             and
             shall
             any
             Ministers
             of
             thy
             Gospel
             dare
             to
             curse
             us
             ,
             for
             relying
             upon
             the
             imputation
             of
             thy
             righteousness
             ?
             was
             
             not
             our
             sin
             made
             thine
             ,
             that
             thy
             righteousness
             might
             be
             made
             ours
             ?
             and
             how
             can
             it
             be
             made
             ours
             
               but
               by
               imputation
            
             ?
             or
             why
             is
             it
             made
             ours
             by
             imputation
             but
             only
             for
             our
             Justification
             ?
             so
             saith
             the
             Text
             expressely
             ,
             2
             Cor.
             5.
             21.
             
             
               For
               he
               hath
               made
               him
               to
               be
               sin
               for
               us
               ,
               who
               knew
               no
               sin
               ,
               that
               we
               might
               be
               made
               the
               righteousnesse
               of
               God
               in
               him
            
             ;
             As
             Christ
             was
             made
             sin
             for
             us
             ,
             so
             we
             are
             made
             righteousnesse
             in
             Christ
             ;
             neither
             the
             one
             nor
             the
             other
             by
             inherence
             ;
             therefore
             both
             alike
             by
             imputation
             ;
             for
             a
             third
             way
             is
             unimaginable
             ;
             Therefore
             St.
             Augustine
             thus
             glosses
             the
             forecited
             text
             ,
             Ipse
             peccatum
             ,
             &
             nos
             justitia
             ;
             nec
             nostra
             ,
             sed
             Dei
             ;
             nec
             in
             nobis
             ,
             sed
             in
             ipso
             ;
             sicut
             ipse
             peccatum
             non
             suum
             sed
             nostrum
             ,
             nec
             in
             se
             sed
             in
             nobis
             :
             
               He
               was
               made
               sin
               ,
               and
               we
               were
               made
               righteousnesse
               ,
               not
               our
               own
               but
               Gods
               righteousnesse
               ,
               nor
               in
               our selves
               but
               in
               our
               Saviour
               ;
               as
               he
               was
               made
               sin
               ,
               not
               his
               own
               but
               our
               sin
               ,
               nor
               in
               himself
               but
               in
               us
               :
            
             That
             is
             ,
             in
             one
             word
             ,
             we
             are
             so
             made
             the
             righteousnesse
             of
             God
             in
             him
             ,
             as
             he
             was
             made
             sin
             for
             us
             ,
             to
             wit
             by
             imputation
             :
             Therefore
             neither
             St.
             Paul
             nor
             St.
             Augustine
             ,
             neither
             Scripture
             nor
             Church
             were
             much
             regarded
             by
             
             him
             ,
             who
             made
             a
             meer
             scoffe
             of
             this
             imputation
             ,
             as
             if
             it
             were
             a
             phansied
             Chimera
             of
             mans
             invention
             ,
             and
             not
             a
             real
             mercy
             of
             Gods
             Donation
             ;
             And
             what
             else
             doth
             that
             argumentation
             import
             ,
             urged
             by
             your
             great
             Doctor
             ,
             si
             concupiscentia
             est
             verum
             peccatum
             ,
             tum
             Christus
             non
             verè
             sed
             imputativè
             redemit
             nos
             a
             peccatis
             ;
             (
             Bellar.
             de
             am
             .
             gr
             .
             lib.
             5.
             c.
             9.
             )
             If
             concupiscence
             be
             a
             sin
             ,
             then
             Christ
             hath
             not
             t●…uely
             ,
             bu●…
             imputatively
             redeemed
             us
             from
             our
             sins
             :
             why
             did
             he
             say
             imputativè
             for
             
               putativè
               ,
               imputatively
            
             for
             putatively
             ,
             but
             only
             to
             perswade
             the
             world
             that
             imputation
             is
             but
             a
             meer
             imagination
             ?
             This
             seems
             to
             be
             the
             drift
             of
             his
             argument
             ,
             to
             make
             good
             
               mans
               righteousnesse
            
             ,
             as
             that
             which
             is
             not
             at
             all
             infected
             by
             original
             ,
             and
             therefore
             may
             not
             be
             at
             all
             impaired
             by
             actual
             sin
             ;
             and
             this
             is
             little
             lesse
             in
             the
             business
             of
             Justification
             ,
             than
             to
             make
             void
             
               the
               righteousnesse
               of
               Christ.
            
             It
             was
             a
             wretchednesse
             to
             say
             Concupiscence
             is
             no
             sin
             in
             the
             regenerate
             ,
             which
             St.
             Paul
             called
             a
             sin
             in
             himself
             ,
             above
             ten
             times
             together
             ,
             Rom.
             7.
             
             But
             it
             was
             moreover
             a
             wickednesse
             ,
             to
             say
             that
             Redemption
             by
             Christ
             might
             upon
             any
             pretence
             be
             called
             imputative
             ,
             that
             is
             imaginary
             ,
             (
             for
             so
             he
             
             is
             pleased
             to
             make
             the
             word
             signifie
             )
             which
             is
             the
             whole
             scope
             of
             Gods
             most
             holy
             word
             ,
             and
             the
             only
             support
             and
             comfort
             of
             mens
             sinful
             souls
             :
             By
             the
             first
             assertion
             he
             did
             overmuch
             exalt
             our
             own
             righteousnesse
             ,
             and
             took
             the
             ready
             course
             to
             bring
             us
             to
             presumption
             ;
             But
             by
             the
             second
             he
             did
             much
             more
             depresse
             the
             righteousnesse
             of
             Christ
             ,
             and
             so
             took
             the
             readie
             course
             to
             bring
             us
             to
             despair
             ;
             (
             for
             if
             our
             redemption
             be
             imaginary
             ,
             our
             Salvation
             must
             be
             desperate
             )
             And
             betwixt
             these
             two
             rocks
             of
             presumption
             and
             despair
             ,
             it
             is
             hard
             for
             any
             man
             to
             sail
             so
             warily
             as
             not
             to
             make
             shipwrack
             of
             his
             soul
             ,
             it
             being
             equally
             dangerous
             for
             him
             to
             rely
             upon
             
               his
               own
            
             ,
             and
             not
             to
             rely
             upon
             
               his
               Saviours
            
             righteousnesse
             :
             Without
             doubt
             holy
             David
             though
             he
             had
             served
             God
             with
             all
             his
             might
             ,
             yet
             prayed
             to
             his
             dying
             day
             ,
             
               Enter
               not
               into
               Judgement
               with
               thy
               servant
               ,
            
             and
             hath
             accordingly
             bequeathed
             this
             Prayer
             as
             a
             legacy
             to
             all
             Gods
             servants
             ever
             since
             (
             not
             excepting
             the
             most
             diligent
             and
             the
             most
             dutifull
             )
             thus
             to
             pray
             for
             their
             Justification
             ;
             and
             then
             to
             pray
             most
             earnestly
             for
             it
             ,
             when
             they
             are
             drawing
             neerest
             Judgement
             ;
             That
             the
             
             Justification
             which
             they
             have
             now
             in
             title
             or
             sense
             of
             the
             Law
             ,
             they
             may
             also
             then
             have
             in
             the
             sentence
             of
             the
             Judge
             ,
             for
             that
             the
             one
             is
             not
             compleated
             without
             the
             other
             ;
             and
             upon
             what
             ground
             can
             any
             man
             pray
             to
             God
             not
             to
             enter
             into
             Judgement
             with
             him
             ,
             who
             knoweth
             himself
             still
             under
             the
             Accusation
             and
             Condemnation
             of
             the
             Law
             ?
             (
             for
             the
             Judge
             must
             proceed
             according
             to
             the
             Law
             ,
             )
             and
             how
             can
             he
             be
             exempted
             from
             the
             accusation
             and
             condemnation
             of
             the
             Law
             ,
             who
             hath
             broken
             it
             himself
             ,
             but
             by
             the
             satisfaction
             of
             his
             surety
             ?
             according
             to
             that
             of
             the
             Apostle
             ,
             
               Who
               is
               he
               that
               condemneth
               ?
               it
               is
               Christ
               that
               died
               ,
            
             Rom.
             8.
             34.
             
             No
             other
             satifaction
             but
             the
             death
             of
             Christ
             could
             consist
             with
             the
             Justice
             of
             God
             ;
             for
             that
             was
             indispen●…able
             and
             required
             it
             ,
             no
             other
             could
             consist
             with
             the
             Truth
             of
             God
             ;
             for
             that
             was
             infallible
             and
             had
             promised
             it
             ;
             no
             other
             could
             consist
             with
             the
             Office
             of
             Christ
             ,
             who
             took
             upon
             him
             the
             nature
             of
             man
             ,
             that
             he
             might
             expiate
             the
             sins
             of
             men
             :
             no
             other
             could
             consist
             with
             our
             salvation
             ,
             who
             could
             not
             be
             saved
             unless
             our
             sins
             had
             been
             exp●…ated
             :
             This
             was
             a
             ●…urthen
             not
             to
             be
             taken
             from
             off
             our
             shoulders
             ,
             
             a
             yoke
             not
             to
             be
             taken
             from
             off
             our
             necks
             ,
             but
             only
             by
             the
             hand
             of
             the
             Messias
             ,
             in
             the
             Judgement
             of
             the
             Jews
             themselves
             :
             for
             so
             the
             Chaldee
             Paraphrase
             interprets
             those
             words
             ,
             Isa.
             10
             ,
             27.
             
             
               The
               yoke
               shall
               be
               destroyed
               because
               of
               the
               Anoixting
               ,
            
             A
             facie
             Messiae
             ,
             vel
             propter
             Messiam
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               The
               yoke
               shall
               be
               destroyed
               because
               of
               the
               Messias
            
             ;
             or
             by
             the
             power
             of
             Christ
             :
             Our
             own
             hands
             which
             brought
             it
             ,
             cannot
             remove
             it
             ;
             our
             own
             hands
             which
             made
             it
             ,
             cannot
             destroy
             it
             ;
             we
             may
             struggle
             till
             we
             break
             our
             necks
             ,
             nay
             yet
             more
             
               our
               hearts
            
             ,
             but
             we
             cannot
             break
             our
             yoke
             ;
             The
             Spiritual
             Assyrian
             that
             so
             easily
             brought
             us
             down
             ,
             can
             more
             easily
             keep
             us
             under
             ;
             none
             can
             break
             his
             Army
             ,
             but
             He
             that
             hath
             bruised
             his
             Head
             ;
             none
             can
             rescue
             us
             from
             his
             captivity
             ,
             but
             he
             that
             hath
             led
             captivity
             captive
             ;
             even
             the
             
               Captain
               of
               our
               salvation
            
             :
             This
             is
             the
             Justification
             God
             promiseth
             to
             Israel
             ,
             (
             and
             I
             hope
             you
             will
             not
             say
             he
             fails
             in
             promise
             ,
             by
             giving
             another
             ,
             or
             rather
             by
             giving
             none
             ;
             for
             what
             is
             merited
             or
             purchased
             by
             us
             ,
             is
             not
             given
             us
             )
             saying
             ,
             
               O
               ●…srael
               trust
               in
               the
               Lord
               ,
               for
               with
               the
               Lord
               there
               is
               mercy
               ,
               and
               with
               him
               is
               〈◊〉
               redemption
               ;
               And
               he
               shall
               redeem
            
             
             
               Israel
               from
               all
               his
               sins
            
             ;
             Psal.
             130.
             7
             ,
             8.
             
             Say
             not
             you
             ,
             he
             shall
             redeem
             Israel
             from
             some
             sins
             ,
             when
             God
             saith
             from
             All
             :
             Say
             not
             you
             ,
             From
             sins
             before
             regeneration
             ,
             by
             the
             first
             ,
             but
             not
             from
             sins
             after
             it
             by
             the
             second
             Justification
             ;
             For
             as
             to
             such
             sins
             ,
             the
             plenteous
             redemption
             is
             not
             with
             the
             Lord
             but
             with
             Israel
             ,
             and
             so
             you
             will
             quite
             contradict
             the
             Text.
             1.
             
             In
             its
             exhortation
             ,
             
               O
               Israel
               trust
               in
               the
               Lord
            
             ;
             For
             Israel
             may
             trust
             in
             the
             Lord
             to
             be
             redeemed
             from
             his
             sins
             only
             
               till
               his
               regeneration
            
             ,
             but
             in
             himself
             after
             it
             .
             2.
             
             In
             its
             assertion
             ,
             
               For
               with
               the
               Lord
               there
               is
               mercy
               ,
               and
               with
               him
               is
               plenteous
               redemption
            
             ;
             whereas
             t
             is
             rather
             to
             be
             said
             ,
             (
             according
             to
             this
             supposition
             )
             For
             with
             your selves
             there
             is
             merit
             ,
             and
             with
             him
             is
             plenteous
             renumeration
             ;
             or
             ,
             with
             your selves
             is
             
               plenteous
               redemption
            
             ,
             to
             redeem
             you
             from
             your
             greatest
             sins
             ,
             those
             committed
             against
             the
             greater
             light
             and
             with
             the
             greater
             unthankfulness
             ,
             (
             for
             such
             are
             the
             sins
             after
             Regeneration
             ,
             )
             But
             with
             the
             Lord
             is
             onely
             
               a
               ●…cantie
               redemp●…ion
            
             to
             redeem
             you
             from
             sins
             before
             your
             Regeneration
             ,
             when
             you
             neither
             had
             light
             to
             know
             them
             ,
             nor
             power
             to
             resist
             them
             ;
             By
             which
             
             means
             you
             do
             in
             effect
             bid
             Israel
             Trust
             in
             himself
             all
             his
             life
             long
             ,
             and
             in
             God
             only
             some
             sew
             daies
             (
             or
             perchance
             hours
             ,
             )
             sc.
             no
             longer
             then
             till
             he
             is
             Baptzed
             ,
             or
             cleansed
             by
             the
             laver
             of
             Regeneration
             ,
             since
             very
             few
             sober
             Christians
             ,
             and
             no
             one
             National
             Church
             doth
             now
             defer
             the
             Baptism
             of
             Infants
             longer
             then
             their
             very
             first
             Infancy
             ;
             and
             most
             Divines
             do
             think
             That
             Infants
             are
             regenerated
             when
             they
             are
             baptized
             .
             3.
             
             You
             will
             contradict
             the
             text
             in
             its
             promise
             ,
             
               And
               he
               shall
               redeem
               Israel
               from
               all
               his
               sins
            
             ;
             for
             you
             in
             effect
             say
             That
             Israel
             shall
             redeem
             himself
             from
             the
             greatest
             part
             of
             his
             own
             sins
             :
             Therefore
             pray
             let
             this
             Redemption
             continue
             till
             the
             last
             minute
             of
             your
             lives
             ,
             till
             it
             be
             perfected
             by
             Glorification
             ,
             that
             it
             may
             redeem
             
               Israel
               from
               All
               his
               sins
            
             ;
             And
             since
             it
             is
             a
             Redemption
             from
             all
             sin
             ,
             pray
             let
             it
             be
             called
             Justification
             ,
             unless
             you
             can
             teach
             us
             what
             else
             it
             is
             that
             redeemeth
             us
             from
             the
             guilt
             of
             sin
             :
             I
             will
             conclude
             this
             point
             with
             that
             prayer
             wherewith
             our
             blessed
             Saviour
             concludes
             his
             life
             ,
             and
             hath
             taught
             us
             to
             conclude
             
               Ours
               ,
               Into
               thy
               hands
               Lord
               I
               commend
               my
               Spirit
            
             ;
             This
             is
             certainly
             the
             best
             &
             the
             last
             good
             work
             you
             can
             do
             ,
             
               To
               commend
            
             
             
               your
               soul
               to
               God
            
             :
             Will
             you
             do
             this
             in
             your
             own
             righteousnesse
             ?
             then
             say
             not
             ,
             
               For
               thou
               hast
               redeemed
               me
            
             ;
             but
             
               For
               I
               have
               served
               thee
               O
               God
               thou
               God
               of
               Truth
               .
            
             Will
             you
             do
             this
             in
             your
             Saviours
             righteousnesse
             ?
             then
             be
             ashamed
             of
             that
             doctrine
             which
             doth
             undervalue
             this
             Redemption
             :
             But
             do
             what
             you
             will
             ,
             and
             say
             what
             you
             can
             ,
             These
             three
             Truths
             are
             irresistible
             ,
             and
             should
             be
             undeniable
             .
             1.
             
             He
             only
             can
             absolve
             guiltinesse
             ,
             whose
             Justice
             makes
             us
             Guilty
             .
             2.
             
             He
             only
             can
             pronounce
             us
             Just
             ,
             whose
             will
             is
             the
             rule
             of
             Justice
             .
             3.
             
             He
             only
             can
             acquit
             in
             Judgement
             ,
             who
             only
             is
             the
             supreme
             Judge
             ;
             And
             therefore
             since
             
               to
               be
               absolved
               from
               guiltiness
               ,
               to
               be
               pronounced
               Just
               ,
               and
               to
               be
               acquitted
               in
               the
               Jugement
               ,
            
             are
             all
             three
             comprised
             in
             this
             one
             word
             Justificari
             ,
             
               To
               be
               justified
            
             ,
             we
             may
             not
             rely
             upon
             our selves
             but
             upon
             our
             God
             ;
             not
             upon
             our
             own
             works
             and
             righteousnesse
             ,
             but
             upon
             our
             Saviours
             merits
             and
             mercies
             for
             our
             Justification
             .
          
        
      
       
         
         
           
             CAP.
             VII
          
           .
           Of
           Christs
           New
           Testament
           or
           Covenant
           .
        
         
           1.
           
           
             DIvines
             are
             not
             to
             make
          
           new
           works
           ,
           
             much
             less
          
           new
           Divinity
           .
           2.
           
           Testament
           and
           Covenant
           
             though
             commonly
             used
             for
             the
             same
             thing
             ,
             may
             have
             their
             several
             considerations
             .
          
           3.
           
           
             The
             Latin
             Interpreter
             highly
             magnified
             ,
             whiles
          
           Beza
           
             is
             unworthily
             taxed
             ;
             yet
             He
             also
             promiscuously
             useth
             these
             two
             words
             ;
             though
          
           both
           
             are
             more
             delighted
             with
             the
             word
             Testament
             then
             Covenant
             .
          
           4.
           
           
             The
             Catholick
             Church
             prefereth
             Testament
             above
             Covenant
             in
             the
             Title
             of
             the
             holy
             Bible
             ;
             and
             the
             Sept.
             never
             use
             the
             word
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Covenant
             ,
             but
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             Testament
             ,
             as
             it
             were
             by
             special
             providence
             ,
             because
             that
             word
             pointeth
             at
             the
             death
             of
             Christ
             ,
             and
             Gods
             free
             Grace
             and
             mercy
             towards
             mankind
             more
             then
             the
             word
             Covenant
             .
          
           5.
           
           
             No
             Christian
             may
             oppose
             or
             diminish
             Gods
             free
             Grace
             in
             Christ.
          
           6.
           
           
             Ill
             quarreling
             with
             words
             which
             have
          
           Custom
           ,
           Conscience
           ,
           and
           Truth
           
             to
             justifie
             the
             use
             of
             them
             .
          
           7.
           
           
             No
             assertion
             concerning
             the
             new
             Covenant
             ought
             to
             be
          
           Authentical
           
             which
             is
          
           ambiguous
           ,
           because
           
           
             that
             is
             to
             put
             Salvation
             upon
          
           unknown
           ,
           
             if
             not
             upon
          
           impossible
           conditions
           .
           8.
           
           
             A
             definition
             of
             the
             New
             Covenant
             ought
             not
             to
             be
             such
             as
             may
             fit
             the
             Old
             Covenant
             .
          
           9.
           
           
             The
             Old
             and
             New
             Covenant
             put
             far
             asunder
             by
             God
             ,
             and
             not
             to
             be
             joyned
             together
             by
             man
             ;
             God
             will
             judge
             the
             world
             not
             by
             the
          
           Old
           
             but
             by
             the
          
           New
           Covenant
           .
           10.
           
           
             The
             Law
             as
             a
          
           Rule
           of
           Righteousnesse
           ,
           
             reinforced
             in
             the
             Gospel
             ;
             but
             as
             a
          
           Covenant
           of
           Life
           ,
           
             abolished
             by
             it
          
           .
           11.
           
           
             The
             Jews
             under
             the
             Law
             ,
             expected
             to
             be
             saved
             by
             the
             Gospel
             ;
             and
             whiles
             they
             covenanted
          
           obedience
           ,
           
             did
             hope
             for
             Salvation
             by
          
           Faith
           and
           Repentance
           .
           12.
           
           The
           Covenant
           of
           works
           
             pressed
             upon
             the
             Jews
             ,
             to
             make
             them
             more
             thirst
             after
             the
          
           Covenant
           of
           Grace
           .
           13.
           
           
             Christ
             the
             Mediator
             of
             a
          
           better
           Testament
           
             then
             Moses
             ,
             because
             the
             Covenant
             of
             Grace
             hath
          
           better
           promises
           and
           better
           conditions
           
             then
             the
             Covenant
             of
             works
             :
             How
             these
             came
             to
             be
             called
          
           Two
           Covenants
           ,
           
             and
             how
             they
             differ
             one
             from
             the
             other
             not
             only
             in
             the
          
           administration
           ,
           
             but
             also
             in
             the
          
           expression
           .
           14.
           
           St.
           Paul
           
             disputes
             against
             the
             Law
             ,
             not
          
           materially
           
             in
             it self
             as
             the
             Rule
             of
             righteousnesse
             ,
             for
             so
             it
             is
             the
             end
             of
             the
             Gospel
             ;
             but
          
           formally
           
             in
             its
             use
             to
             the
             Jew
             as
             a
             Covenant
             of
             life
             ;
             for
             so
             it
             stood
             in
             opposition
          
           
           
             against
             the
             Gospel
             ;
             And
             thus
             far
             we
             may
             proceed
             ,
             without
             being
          
           Antinomians
           ;
           
             and
             must
             ,
             that
             we
             confound
             not
             the
          
           New
           
             with
             the
          
           Old
           Testament
           .
           15.
           
           
             The
             vast
             difference
             betwixt
             the
             Old
             and
             the
             New
             Testament
             ,
             as
             betwixt
          
           Agar
           and
           Sarah
           .
           16.
           
           
             The
             condition
             of
             the
             New
             Testament
             is
             not
             to
             be
             placed
             in
          
           Doing
           ,
           
             but
             in
          
           Believing
           ;
           
             For
             Doing
             ,
             as
             a
             condition
             of
             Life
             ,
             belongs
             to
          
           Moses
           
             his
             Covenant
             ,
             not
             to
             Christs
             Testament
             ,
             if
             it
             be
             taken
             properly
             ,
             that
             is
             for
             our
          
           Personal
           ,
           
             and
             not
             for
             our
          
           Virtual
           doing
           .
           17.
           
           
             The
             true
             definition
             of
             the
             New
             Testament
             ,
             admits
             obedience
             into
             its
             constitution
             ,
             but
             only
             Faith
             into
             its
             condition
             .
          
           18.
           
           
             The
             obligation
             of
             the
             New
             Testament
             not
             lessened
             by
             taking
             Faith
             for
             its
             condition
             ;
             and
             what
             Faith
             is
             required
             to
             fulfil
             the
             condition
             of
             the
             New
             Testament
             .
          
        
         
           
           
             The
             seventh
             Exception
             .
          
           
             
               IBidem
               sect
               .
               5.
               pag.
               244.
               
               Having
               said
               Christ
               is
               called
               the
               Mediator
               of
               the
               New
               Testament
               ,
               Hebr.
               9.
               15.
               not
               the
               Mediator
               of
               the
               New
               Covenant
               ,
               as
               in
               other
               places
               ,
               you
               say
               also
               a
               little
               after
               ,
               
                 I
                 am
                 afraid
                 of
                 the
                 Covenant
                 ,
                 and
                 flye
                 to
                 the
                 Testament
                 :
              
               in
               the
               precedent
               Chapter
               ,
               Verse
               6.
               your
               Old
               reads
               
                 Mediator
                 of
                 a
                 better
                 Testament
              
               ,
               and
               in
               the
               margent
               ,
               
                 Or
                 Covenant
              
               ;
               your
               New
               reads
               ,
               
                 better
                 Covenant
              
               ;
               and
               in
               the
               margent
               ,
               or
               Testament
               :
               This
               better
               is
               called
               ver
               .
               8
               ,
               &
               13.
               by
               your
               New
               ,
               
                 The
                 New
                 Covenant
              
               ,
               by
               your
               Old
               ,
               
                 The
                 New
                 Testament
              
               :
               In
               the
               Original
               ,
               The
               same
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               is
               in
               all
               these
               places
               ,
               which
               properly
               signifies
               Testament
               ;
               yet
               in
               all
               these
               places
               Mr.
               Beza
               constantly
               translates
               
                 faederis
                 Covenant
              
               :
               Nay
               you
               your self
               are
               not
               afraid
               of
               the
               Covenant
               ,
               but
               fly
               to
               it
               ;
               For
               in
               your
               ejaculation
               20.
               using
               St.
               Pauls
               words
               ,
               Heb.
               12.
               you
               say
               ,
               I
               am
               desirous
               to
               come
               unto
               Mount
               Sion
               —
               and
               to
               Jesus
               the
               Mediator
               of
               the
               New
               Covenant
               ;
               yet
               even
               there
               in
               the
               margent
               is
               ,
               or
               Testament
               ;
               And
               
               Mr.
               Beza
               contrary
               to
               his
               custome
               translates
               Testamenti
               :
               Hence
               it
               appears
               that
               your
               own
               Translators
               use
               these
               two
               words
               indifferently
               to
               signifie
               but
               one
               and
               the
               same
               thing
               as
               meer
               synonyma
               ;
               insomuch
               as
               Mr.
               Beza
               above
               in
               the
               frontispiece
               writes
               novum
               faedus
               ,
               and
               a
               little
               beneath
               ,
               Novum
               Testamentum
               ;
               I
               cannot
               see
               then
               what
               comfort
               you
               can
               have
               out
               of
               those
               words
               ,
               Heb
               9.
               15.
               more
               then
               out
               of
               the
               rest
               ;
               For
               in
               very
               deed
               Christs
               New
               Testament
               is
               no
               other
               then
               a
               new
               conditional
               Covenant
               with
               us
               ,
               by
               which
               we
               are
               bound
               cooperating
               with
               his
               Grace
               ,
               to
               do
               very
               many
               things
               our selves
               (
               docentes
               eos
               servare
               omnia
               quaecunque
               mandavi
               vobis
               ,
               Matth.
               28.
               20.
               
               )
               for
               the
               obtaining
               of
               the
               promised
               inheritance
               ,
               wherein
               if
               we
               faile
               ,
               we
               shal
               never
               attain
               thereto
               ;
               For
               as
               your self
               say
               excellently
               well
               ,
               A
               covenant
               doth
               wholly
               depend
               upon
               mutual
               conditions
               ,
               which
               if
               either
               party
               fail
               ,
               the
               Covenant
               is
               broken
               and
               made
               of
               none
               effect
               .
            
          
        
         
           
           
             The
             Answer
             .
          
           
             1.
             
             T
             Is
             unwarantable
             in
             Divines
             to
             make
             
               new
               work
            
             ,
             but
             t
             is
             unsufferable
             ,
             (
             if
             not
             unpardonable
             )
             in
             them
             to
             make
             
               new
               Divinity
            
             ;
             They
             make
             
               new
               work
            
             when
             they
             raise
             needless
             contentions
             and
             strifes
             about
             words
             ;
             They
             make
             
               new
               Divinity
            
             ,
             when
             they
             contend
             for
             those
             Things
             which
             God
             hath
             not
             taught
             ,
             or
             against
             those
             Things
             which
             God
             hath
             taught
             in
             his
             most
             holy
             Word
             :
             This
             last
             and
             worst
             Age
             of
             the
             world
             hath
             been
             guilty
             of
             both
             ;
             and
             this
             your
             last
             exception
             may
             justly
             seem
             to
             come
             under
             the
             suspicion
             of
             the
             same
             Guilt
             ;
             For
             the
             first
             part
             of
             it
             
               makes
               new
               work
            
             ,
             by
             raising
             a
             needlesse
             contention
             about
             words
             ,
             Testament
             and
             Covenant
             ,
             which
             in
             common
             Scripture
             use
             are
             meer
             Synonyma
             ,
             signifying
             the
             same
             Thing
             ;
             And
             the
             latter
             part
             of
             it
             would
             faine
             
               make
               new
               D●…vinity
            
             ,
             contending
             for
             such
             a
             new
             Covenant
             as
             is
             not
             ,
             whiles
             it
             labours
             to
             set
             up
             the
             Old
             ,
             instead
             of
             the
             New
             Covenant
             .
             2.
             
             But
             what
             though
             Testament
             and
             Covenant
             are
             promiscuously
             taken
             in
             their
             common
             use
             ,
             and
             have
             one
             and
             the
             same
             signification
             ?
             
             yet
             I
             hope
             in
             some
             peculiar
             respects
             they
             may
             have
             distinct
             notions
             ,
             and
             so
             come
             under
             several
             considerations
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             P●…esbyter
             and
             Bishop
             are
             promiscuously
             used
             in
             the
             New
             Testament
             ;
             will
             you
             therefore
             turn
             Presbyte●…ian
             and
             deny
             the
             distinct
             Office
             and
             Function
             of
             Episcopacy
             ?
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             are
             promiscuously
             used
             in
             the
             Monuments
             of
             the
             Church
             ,
             this
             being
             in
             the
             first
             Ephesin
             Council
             the
             inscription
             of
             Ne●…orius
             his
             Epistle
             to
             Cyril
             Patriarch
             of
             Alexandria
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             The
             Copie
             of
             the
             Epistle
             of
             
               Nestorius
               to
               Pope
               Cyril
            
             ,
             (
             for
             Patriach
             )
             will
             you
             therefore
             turn
             Protestant
             ,
             and
             deny
             the
             Supreme
             Jurisdiction
             now
             arrogantly
             challenged
             ,
             and
             as
             insolently
             exercised
             in
             the
             Papacy
             ?
             I
             hope
             though
             you
             cannot
             gainsay
             the
             promiscuous
             and
             common
             use
             ,
             yet
             you
             will
             still
             maintain
             the
             distinct
             and
             peculiar
             considerations
             of
             these
             two
             words
             ;
             And
             I
             ask
             no
             more
             about
             the
             ●…ow
             words
             Covenant
             and
             Testament
             ,
             to
             vindicate
             this
             my
             observation
             from
             
               domestick
               impertinencie
            
             ,
             and
             from
             
               forrein
               calum●…e
            
             ,
             which
             takes
             notice
             That
             
               Christ
               is
               called
               ●…he
               Mediator
               of
               the
               New
               Testament
               ,
            
             Heb.
             9.
             15.
             
             
               not
               the
               Mediator
               of
               the
               New
               Covenant
               as
               in
               other
               places
               .
            
             3.
             
             For
             even
             your
             own
             Latin
             Interpreter
             though
             in
             the
             Books
             of
             Moses
             he
             commonly
             say
             Faedus
             orpactum
             ,
             (
             as
             Gen.
             17.
             )
             yet
             after
             them
             He
             doth
             much
             more
             delight
             in
             the
             word
             Testament
             ,
             then
             in
             the
             word
             Covenant
             ;
             as
             Psal.
             50.
             v.
             5.
             
             Qui
             ordinant
             Testamentum
             ejus
             super
             sacrificia
             ,
             not
             
               those
               who
               have
               made
               a
               Covenant
               ,
            
             but
             
               those
               who
               have
               made
               a
               Testament
               with
               me
               by
               Sacrifice
            
             ;
             looking
             through
             the
             Sacrifices
             of
             the
             Law
             ,
             upon
             the
             Sacrifice
             of
             Christ
             ,
             and
             in
             his
             death
             seeing
             that
             made
             a
             Testament
             ,
             which
             was
             before
             but
             a
             Covenant
             ;
             so
             again
             v.
             16.
             
             
               Why
               takest
               thou
               my
               Covenant
               in
               thy
               mouth
               ?
            
             Pactum
             meum
             ,
             saith
             Pagnine
             ,
             and
             faedus
             meum
             ,
             saith
             the
             Hebrew
             as
             before
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             my
             Compact
             or
             Covenant
             ,
             but
             your
             Latin
             ,
             Testamentum
             meum
             ,
             
               my
               Testament
            
             ;
             And
             though
             Exod.
             24.
             7.
             he
             saith
             Volumen
             Faederis
             ,
             
               the
               Book
               of
               the
               Covenant
            
             ,
             yet
             Heb.
             9.
             4.
             he
             saith
             ,
             Arcam
             Testamenti
             ,
             
               The
               Ark
               of
               the
               Testament
            
             ,
             notwithstanding
             the
             Ark
             was
             so
             called
             from
             the
             Book
             that
             was
             kept
             in
             it
             ;
             therefore
             either
             he
             should
             have
             said
             the
             Book
             of
             the
             Testament
             ,
             or
             he
             should
             not
             have
             said
             the
             Arke
             of
             the
             
             Testament
             ;
             but
             as
             in
             Exodus
             he
             said
             The
             Book
             of
             the
             Covenant
             ,
             so
             in
             the
             Hebrews
             ,
             he
             should
             have
             said
             the
             Arke
             of
             the
             Covenant
             ,
             using
             the
             same
             word
             in
             both
             places
             ,
             (
             as
             the
             Seventy
             Interpreters
             and
             ours
             do
             ,
             )
             since
             both
             relate
             to
             the
             same
             Thing
             ;
             I
             say
             not
             this
             to
             blame
             your
             Interpreters
             ,
             but
             to
             shew
             you
             upon
             what
             slight
             grounds
             you
             have
             blamed
             ours
             ,
             and
             more
             particularly
             B●…za
             for
             using
             the
             words
             
               Covenant
               and
               Testament
            
             promiscuously
             ;
             for
             he
             did
             no
             more
             then
             your
             own
             Latin
             Translators
             had
             done
             before
             Him
             ;
             Therefore
             since
             you
             have
             respect
             to
             the
             man
             with
             a
             gold
             ring
             in
             goodly
             apparel
             ,
             that
             in
             your
             account
             weareth
             the
             rich
             clothing
             of
             Authority
             ,
             equally
             with
             the
             Original
             Text
             it self
             ,
             and
             say
             unto
             him
             ,
             
               sit
               thou
               here
               in
               a
               good
               place
               ,
            
             (
             which
             however
             the
             Ancient
             Fathers
             did
             vouch
             safe
             only
             to
             the
             Original
             Text
             ,
             placing
             the
             Greek
             Testament
             ,
             but
             not
             any
             Translation
             of
             it
             on
             a
             Throne
             in
             the
             midst
             of
             their
             assembly
             in
             the
             four
             first
             general
             Councils
             )
             you
             may
             not
             justly
             say
             to
             the
             poor
             man
             in
             the
             vile
             raiment
             ,
             (
             for
             such
             is
             Beza
             in
             your
             account
             ,
             as
             being
             a
             Protestant
             Interpreter
             ,
             though
             you
             put
             the
             Master
             upon
             him
             ,
             that
             he
             may
             be
             
             thought
             a
             Gentleman
             rather
             then
             a
             Divine
             )
             
               stand
               thou
               here
               ,
               or
               sit
               here
               under
               my
               footstool
               ,
            
             unless
             you
             will
             be
             
               Partial
               in
               your self
               ,
               and
               become
               a
               Judge
               of
               evil
               thoughts
               ,
            
             James
             2.
             4.
             
             And
             yet
             even
             Beza
             himself
             prefers
             Testament
             before
             Covenant
             ,
             in
             the
             Title
             to
             his
             Translation
             ,
             saying
             Testamentum
             Novum
             ,
             
               The
               New
               Testament
            
             ,
             though
             he
             also
             adde
             ,
             sive
             Novum
             faedus
             Domini
             nostri
             Jesu
             Christi
             ,
             
               or
               the
               New
               Covenant
               of
               our
               Lord
               Jesus
               Christ
               ,
            
             haply
             to
             shew
             that
             Jews
             and
             Christians
             had
             but
             one
             and
             the
             same
             Covenant
             to
             be
             saved
             by
             ,
             one
             and
             the
             same
             way
             of
             salvation
             ,
             though
             under
             defferent
             forms
             of
             administration
             ,
             and
             that
             was
             through
             our
             Saviour
             Christ
             ,
             who
             was
             to
             them
             no
             less
             then
             to
             us
             ,
             
               The
               way
               ,
               the
               Truth
               ,
               and
               the
               Life
               .
            
          
           
             But
             to
             return
             again
             to
             your
             Interpreter
             ,
             (
             for
             I
             left
             B●…za
             to
             follow
             him
             ,
             that
             〈◊〉
             might
             say
             of
             Christ
             he
             was
             
               the
               Mediatour
               of
               the
               New
               Testament
               ,
            
             not
             of
             the
             new
             Covenant
             ,
             Heb.
             9.
             15.
             
             )
             't
             is
             very
             observable
             that
             Exod
             24.
             8.
             he
             saith
             Hic
             est
             sanguis
             Faederis
             ,
             
               This
               is
               the
               blood
               of
               the
               Covenant
               .
            
             But
             Mat.
             26.
             28.
             
             Hic
             (
             for
             Hoc
             )
             est
             sanguis
             Novi
             Testamenti
             ,
             
               Tb●…
               is
               the
               blood
               of
               the
               New
               Testament
            
             ;
             Nay
             those
             very
             
             words
             of
             Moses
             which
             in
             Exodus
             he
             interprets
             sanguis
             faederis
             ,
             
               The
               blood
               of
               the
               Covenant
            
             ,
             Exod.
             24.
             8.
             in
             the
             Epistle
             to
             the
             Hebrews
             he
             interprets
             ,
             sanguis
             Testamenti
             ,
             
               The
               blood
               of
               the
               Testament
            
             ,
             Heb.
             9.
             20.
             
             Sure
             he
             saw
             either
             more
             efficacy
             or
             more
             comfort
             in
             the
             word
             Testament
             than
             in
             the
             word
             Covenant
             ,
             or
             he
             would
             not
             have
             exchanged
             the
             one
             for
             the
             other
             in
             the
             Interpretation
             of
             the
             very
             same
             Hebrew
             Text.
             
          
           
             4.
             
             But
             why
             should
             I
             mention
             one
             single
             Interpreter
             (
             for
             so
             he
             is
             accounted
             ,
             though
             he
             be
             made
             up
             of
             two
             interpretations
             ;
             the
             old
             Vulgar
             and
             St.
             Hieroms
             )
             when
             the
             whole
             Catholick
             Church
             recording
             the
             Books
             which
             contain
             the
             mysteries
             of
             our
             salvation
             ,
             had
             rather
             call
             them
             
               the
               Old
               and
               the
               New
               Testament
               ,
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             Then
             
               the
               Old
               and
               New
               Covenant
            
             ,
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             )
             seeking
             rather
             to
             bring
             the
             Law
             to
             be
             called
             the
             Testament
             in
             compliance
             with
             the
             Gospel
             ,
             then
             to
             permit
             the
             Gospel
             to
             be
             called
             the
             Covenant
             ,
             in
             compliance
             with
             the
             Law
             :
             And
             indeed
             ,
             though
             the
             Hebrew
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             be
             rather
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Covenant
             between
             two
             parties
             both
             living
             ,
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Testament
             ,
             which
             supposeth
             
             one
             party
             to
             be
             dead
             ,
             yet
             the
             Sept.
             never
             interpret
             it
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Covenant
             ,
             but
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Testament
             ;
             Symmachus
             renders
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Psal.
             44.
             18.
             but
             the
             Sept.
             there
             also
             hold
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             surely
             by
             some
             special
             Providence
             ,
             and
             for
             some
             special
             reason
             ;
             happily
             to
             shew
             us
             ,
             That
             as
             all
             the
             Promises
             of
             God
             were
             Truth
             in
             Christ
             ,
             so
             they
             were
             also
             Mercies
             in
             him
             ;
             as
             in
             Christ
             Jesus
             every
             Promise
             was
             
               Yea
               and
               Amen
            
             ,
             so
             also
             in
             him
             alone
             it
             was
             such
             ,
             as
             to
             make
             us
             say
             of
             it
             ,
             
               Amen
               ,
               so
               be
               it
            
             ;
             even
             the
             Covenant
             of
             not
             drowning
             Noah
             with
             the
             world
             ;
             Gen.
             6.
             18.
             
             (
             where
             this
             word
             is
             first
             used
             )
             and
             of
             not
             drowning
             the
             world
             any
             more
             ,
             
               (
               Gen.
            
             9.
             )
             was
             no
             mercy
             but
             in
             Christ
             ,
             the
             promised
             seed
             ,
             the
             Saviour
             of
             the
             world
             ;
             For
             what
             mercy
             is
             it
             ,
             not
             to
             perish
             by
             water
             ,
             to
             be
             reserved
             to
             everlasting
             fire
             ?
             to
             be
             suffered
             to
             prolong
             the
             pleasures
             of
             a
             sinful
             life
             ,
             that
             we
             may
             encrease
             the
             torments
             of
             an
             eternal
             death
             ?
             Therefore
             I
             conceive
             the
             seventy
             Interpreters
             in
             rendring
             the
             Hebrew
             Berith
             did
             make
             choyce
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifies
             a
             Testament
             ,
             rather
             then
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             signifies
             a
             Covenant
             ,
             that
             they
             might
             direct
             all
             mens
             thoughts
             and
             desires
             
             only
             to
             Christ
             ,
             and
             fix
             all
             their
             hopes
             and
             delights
             upon
             him
             ,
             for
             that
             the
             word
             Testament
             doth
             as
             expressely
             point
             at
             our
             Saviour
             Christs
             passion
             ,
             as
             St.
             John
             Baptists
             finger
             did
             point
             at
             his
             Person
             ,
             and
             doth
             in
             effect
             say
             what
             he
             said
             ,
             Ecce
             Agnus
             Dei
             ,
             
               Behold
               the
               Lamb
               of
               God
               that
               taketh
               away
               the
               sins
               of
               the
               world
               !
            
             for
             he
             took
             away
             ous
             sins
             ,
             
               by
               his
               death
            
             ,
             plainly
             presignified
             ,
             and
             necessarily
             included
             in
             the
             word
             Testament
             ,
             because
             that
             could
             not
             be
             ratified
             and
             confirmed
             without
             his
             death
             ;
             
               For
               where
               a
               Testament
               is
               ,
               there
               must
               also
               of
               necessity
               be
               the
               death
               of
               the
               Testator
               ,
            
             Heb.
             9.
             16.
             
             But
             where
             a
             Covenant
             is
             ,
             there
             must
             of
             necessity
             be
             the
             life
             of
             the
             Covenanter
             ;
             Therefore
             if
             I
             will
             have
             the
             full
             comfort
             of
             the
             death
             of
             Christ
             ,
             overcoming
             for
             me
             the
             sharpness
             of
             death
             ,
             and
             opening
             to
             me
             the
             gates
             of
             everlasting
             life
             ,
             and
             rescuing
             me
             from
             the
             guilt
             of
             sin
             ,
             the
             terrors
             of
             hell
             ,
             and
             the
             tyranny
             of
             the
             Devil
             ;
             I
             must
             go
             to
             the
             Testament
             which
             tells
             me
             of
             Christs
             death
             ,
             not
             to
             the
             Covenant
             which
             threatens
             
               mine
               own
            
             by
             shewing
             me
             the
             multiplyed
             offences
             of
             my
             sinful
             life
             :
             And
             in
             truth
             he
             that
             will
             deny
             this
             to
             be
             the
             proper
             signification
             of
             the
             word
             Testament
             ,
             must
             
             also
             deny
             St.
             Pauls
             argument
             ,
             which
             here
             depends
             wholly
             upon
             the
             proper
             signification
             of
             that
             word
             ;
             
               And
               for
               this
               cause
            
             (
             saith
             the
             Apostle
             )
             
               He
               is
               the
               Mediator
               of
               the
               New
               Testament
               ,
               that
               by
               means
               of
               death
               ,
               for
               the
               redemption
               of
               the
               transgressions
               that
               were
               under
               the
               first
               Testament
               ,
               they
               which
               are
               called
               might
               receive
               the
               Promise
               of
               eternal
               inheritance
               ;
               For
               where
               a
               Testament
               is
               ,
               there
               must
               also
               of
               necessity
               be
               the
               death
               of
               the
               Testator
               ,
            
             Heb.
             9.
             15
             ,
             16.
             
             He
             saith
             not
             the
             Mediator
             
               of
               the
               New
               Covenant
            
             ,
             which
             supposeth
             the
             life
             of
             the
             Covenanter
             ,
             but
             
               of
               the
               New
               Testament
            
             which
             supposeth
             the
             death
             of
             the
             Testator
             ;
             and
             accordingly
             he
             placeth
             all
             the
             strength
             of
             his
             argument
             in
             the
             word
             Testament
             ,
             which
             by
             vertue
             of
             Christs
             death
             gave
             us
             redemption
             from
             transgressions
             ,
             and
             admission
             to
             an
             eternal
             inheritance
             ;
             So
             that
             we
             had
             need
             go
             to
             the
             Testament
             ,
             not
             to
             the
             Covenant
             both
             for
             our
             Redemption
             and
             for
             our
             Inheritance
             :
             For
             the
             transgressions
             which
             were
             under
             the
             
               Old
               Covenant
            
             ,
             that
             of
             works
             (
             here
             called
             the
             
               First
               Testament
            
             ,
             because
             as
             it
             was
             repeated
             by
             Moses
             ,
             it
             was
             not
             dedicated
             without
             blood
             ,
             v.
             18
             ;
             19.
             )
             could
             not
             be
             expiated
             ,
             but
             by
             the
             Redemption
             that
             was
             under
             the
             New
             
             Testament
             ;
             wherefore
             the
             Covenant
             puts
             us
             in
             fear
             of
             captivity
             and
             death
             ,
             and
             't
             is
             only
             the
             Testament
             gives
             us
             hopes
             of
             liberty
             and
             life
             ;
             And
             accordingly
             the
             Apostle
             useth
             the
             word
             Testament
             of
             purpose
             to
             proclaime
             the
             abundant
             Grace
             and
             Goodnesse
             of
             God
             to
             mankind
             ,
             that
             (
             after
             our
             fall
             )
             he
             was
             pleased
             to
             give
             us
             ,
             not
             a
             Covenant
             ,
             but
             a
             Testament
             ;
             For
             a
             Covenant
             is
             a
             matter
             of
             strict
             Justice
             ,
             having
             mutual
             conditions
             between
             both
             parties
             ,
             which
             if
             either
             fail
             ,
             the
             agreement
             is
             of
             none
             effect
             ;
             But
             a
             Testament
             is
             a
             matter
             of
             more
             Grace
             ,
             as
             being
             the
             conveyance
             of
             an
             inheritance
             without
             any
             harsh
             conditions
             imposed
             upon
             the
             Heires
             ,
             and
             before
             any
             obliging
             offices
             performed
             by
             them
             ;
             And
             such
             was
             the
             Act
             of
             God
             to
             us
             sinful
             men
             ,
             when
             we
             had
             disabled
             our selves
             to
             performe
             the
             conditions
             of
             his
             Covenant
             ;
             
               It
               was
               a
               Testament
            
             ,
             to
             instate
             us
             in
             the
             right
             of
             Salvation
             by
             the
             death
             of
             our
             Redeemer
             ;
             and
             therefore
             the
             Apostle
             sets
             it
             forth
             with
             the
             adjuncts
             and
             properties
             ,
             not
             of
             a
             Covenant
             ,
             but
             of
             a
             Testament
             ;
             For
             the
             proper
             adjuncts
             of
             a
             Covenant
             are
             not
             Blood
             ,
             and
             the
             Death
             of
             the
             Covenant-Maker
             ,
             (
             which
             two
             alone
             are
             here
             mentioned
             ,
             
             since
             a
             Covenant
             is
             rather
             voided
             than
             established
             by
             death
             ;
             but
             both
             these
             are
             the
             proper
             adjuncts
             of
             a
             Testament
             ,
             which
             though
             made
             before
             the
             death
             of
             the
             Testator
             ,
             yet
             is
             not
             established
             till
             
               after
               it
            
             ,
             wherefore
             since
             our
             blessed
             Saviour
             did
             presignifie
             and
             promise
             his
             own
             death
             ,
             and
             the
             effusion
             of
             his
             own
             blood
             by
             Typical
             Sacrifices
             ,
             till
             he
             verified
             that
             Promise
             by
             the
             real
             Sacrifice
             of
             himself
             upon
             the
             Cross
             ;
             the
             Spirit
             of
             God
             in
             this
             place
             ,
             thought
             fit
             to
             make
             choice
             of
             the
             word
             Testament
             ,
             whereby
             to
             express
             this
             Act
             of
             his
             free
             Grace
             and
             favour
             towards
             us
             ;
             and
             sure
             no
             Minister
             of
             
               Gods
               Church
            
             may
             justly
             be
             questioned
             for
             speaking
             after
             the
             dialect
             of
             
               Gods
               Spirit
            
             .
          
           
             5.
             
             For
             what
             should
             a
             sinful
             soul
             do
             but
             gaspe
             after
             Gods
             free
             Grace
             ,
             acknowledging
             it
             to
             be
             Grace
             ,
             because
             she
             is
             ●…worthy
             ;
             and
             to
             be
             
               free
               Grace
            
             that
             she
             may
             not
             be
             uncapable
             of
             it
             ;
             For
             as
             she
             may
             easily
             perish
             by
             opposing
             it
             ,
             so
             she
             must
             necessarily
             perish
             by
             not
             obtaining
             it
             :
             And
             the
             desire
             of
             opposing
             Grace
             ,
             must
             needs
             be
             a
             great
             impediment
             in
             obtaining
             Grace
             ;
             for
             God
             that
             gives
             Grace
             
               above
               our
               deserts
            
             ,
             wil
             not
             give
             it
             
               against
               our
               desires
            
             :
             since
             it
             is
             expressely
             said
             ,
             
               That
               God
            
             
             
               resisteth
               the
               proud
            
             ,
             and
             therefore
             most
             resisteth
             those
             that
             are
             most
             proud
             ,
             even
             the
             proud
             in
             spirit
             who
             dare
             capitulate
             with
             his
             Justice
             ;
             
               but
               giveth
               Grace
               to
               the
               humble
               ,
            
             and
             therefore
             most
             Grace
             to
             those
             who
             are
             most
             humble
             ,
             even
             to
             the
             meek
             and
             lowly
             in
             heart
             ,
             who
             rely
             wholly
             upon
             his
             mercy
             :
             And
             this
             consideration
             alone
             ,
             (
             though
             you
             see
             it
             is
             not
             alone
             )
             was
             enough
             to
             make
             me
             say
             ,
             and
             is
             enough
             to
             justifie
             my
             saying
             ,
             
               I
               am
               afraid
               of
               the
               Covenant
               ,
               and
               fly
               to
               the
               Testament
            
             ;
             for
             by
             the
             Covenant
             I
             can
             look
             only
             for
             Justice
             ,
             which
             I
             am
             afraid
             to
             find
             ;
             but
             by
             the
             Testament
             I
             can
             look
             for
             mercy
             ,
             which
             I
             desire
             to
             find
             here
             for
             the
             Comfort
             ,
             hereafter
             for
             the
             Salvation
             of
             my
             soul
             ;
             And
             if
             any
             be
             so
             hardy
             as
             to
             venter
             his
             soul
             upon
             the
             terms
             of
             Justice
             ,
             I
             may
             allow
             him
             to
             have
             the
             greater
             confidence
             ;
             but
             I
             cannot
             allow
             him
             to
             have
             the
             greater
             Comfort
             ,
             and
             I
             wish
             he
             may
             not
             have
             the
             lesser
             Salvation
             .
          
           
             6.
             
             And
             whereas
             you
             tell
             me
             ,
             
               Nay
               you
               your self
               are
               not
               afraid
               of
               the
               Covenant
               ,
               but
               fly
               to
               it
               ;
               for
               in
               your
               ejaculation
            
             20.
             
               using
               S.
            
             Pauls
             
               words
               ,
               Heb.
            
             12.
             
               you
               say
               I
               am
               desirous
               to
               come
               to
               mount
            
             Sion
             ,
             
               and
               to
               Jesus
               the
               Mediatour
               of
               the
               New
               Covenant
            
             ;
             I
             
             crave
             leave
             to
             tell
             you
             ,
             that
             this
             objection
             was
             farre
             fetcht
             ,
             to
             shew
             you
             were
             willing
             to
             make
             it
             ,
             and
             may
             be
             as
             deare
             bought
             ,
             if
             I
             can
             shew
             you
             are
             not
             able
             to
             maintain
             it
             ;
             For
             I
             was
             bound
             to
             alledge
             St.
             Pauls
             words
             as
             I
             found
             them
             translated
             ,
             that
             none
             might
             be
             mistaken
             in
             my
             allegation
             ;
             and
             I
             found
             them
             thus
             translated
             ,
             
               To
               Jesus
               the
               Mediatour
               of
               the
               New
               Covenant
            
             ;
             Therefore
             in
             that
             I
             alledged
             them
             so
             ,
             I
             only
             shewed
             my self
             not
             afraid
             of
             the
             translation
             ,
             but
             I
             might
             still
             for
             all
             that
             be
             afraid
             of
             the
             Covenant
             ;
             For
             custome
             that
             ought
             to
             regulate
             speech
             ,
             which
             is
             established
             by
             it
             ,
             ought
             not
             to
             regulate
             conscience
             which
             it
             cannot
             establish
             ;
             The
             Word
             may
             be
             confined
             ,
             where
             the
             Thought
             is
             at
             liberty
             ;
             I
             speak
             for
             others
             ,
             but
             I
             Think
             for
             my self
             ;
             therefore
             I
             must
             speak
             according
             to
             Custome
             ,
             and
             yet
             may
             still
             think
             according
             to
             Conscience
             ;
             But
             I
             will
             not
             plead
             Custome
             when
             I
             may
             justly
             plead
             Comfort
             ;
             for
             in
             these
             words
             is
             nothing
             at
             all
             to
             terrifie
             my
             soul
             ,
             but
             very
             much
             to
             comfort
             and
             to
             settle
             it
             ;
             For
             it
             is
             said
             ,
             
               The
               Mediatour
               of
               the
               New
               Covenant
               ,
            
             which
             is
             every
             jot
             as
             comfortable
             as
             
               the
               Mediatour
               of
               the
               New
               Testament
            
             ;
             for
             it
             directs
             our
             hearts
             
             as
             immediately
             to
             our
             blessed
             Saviour
             ;
             since
             as
             the
             
               New
               Testament
            
             was
             confirmed
             ,
             so
             the
             
               New
               Covenant
            
             was
             
               signed
               and
               sealed
            
             with
             his
             Blood
             ,
             the
             only
             Balme
             to
             heal
             wounded
             Spirits
             ,
             the
             only
             Anchor
             to
             settle
             floating
             consciences
             ;
             Nay
             yet
             more
             ,
             here
             is
             Jesus
             expressely
             named
             ,
             
               To
               Jesus
               the
               Mediatour
               of
               the
               New
               Covenant
            
             ;
             so
             that
             if
             I
             were
             afraid
             of
             the
             New
             Covenant
             (
             as
             you
             may
             justly
             be
             ,
             who
             seem
             to
             make
             it
             all
             one
             with
             the
             Old
             )
             yet
             I
             ought
             not
             to
             be
             afraid
             of
             Jesus
             the
             only
             Author
             ,
             Preserver
             and
             Redeemer
             of
             my
             life
             ,
             the
             only
             joy
             and
             blessing
             and
             comfort
             of
             my
             death
             ;
             You
             say
             I
             am
             not
             afraid
             of
             the
             Covenant
             ;
             I
             know
             I
             am
             not
             afraid
             of
             Jesus
             ;
             nor
             do
             I
             say
             ,
             I
             am
             desirous
             to
             come
             to
             Mount
             Sinai
             ,
             where
             the
             Covenant
             properly
             so
             called
             was
             repeated
             ,
             but
             to
             Mount
             Sion
             ,
             where
             the
             Testament
             properly
             so
             called
             is
             really
             fulfilled
             ,
             and
             the
             inheritance
             conveyed
             thereby
             is
             actually
             possessed
             ;
             And
             the
             words
             that
             I
             quoted
             ,
             import
             no
             lesse
             ,
             
               I
               am
               desirous
               to
               come
               to
               Jesus
               the
               Mediatour
               of
               the
               New
               Covenant
            
             ;
             For
             the
             reason
             of
             my
             desire
             is
             ,
             because
             He
             is
             
               the
               Mediatour
               of
               the
               New
               Covenant
               ,
            
             the
             Covenant
             of
             Grace
             ,
             not
             of
             the
             Old
             Covenant
             ,
             the
             Covenant
             of
             Justice
             ,
             or
             of
             
             works
             ,
             for
             Moses
             was
             the
             Mediatour
             of
             that
             ,
             at
             least
             as
             it
             was
             renewed
             on
             Mount
             
               Sinai
               ,
            
             )
             but
             of
             the
             New
             Covenant
             ,
             the
             Covenant
             of
             Grace
             ,
             whereof
             Jesus
             was
             the
             Maker
             ,
             to
             put
             Mercy
             in
             it
             ;
             and
             is
             the
             Mediatour
             ,
             to
             put
             me
             into
             that
             Mercy
             :
             Thus
             you
             see
             it
             is
             a
             threefold
             Cord
             ,
             twisted
             with
             
               Custome
               ,
               Conscience
            
             and
             Truth
             ,
             as
             with
             three
             twists
             ;
             which
             labours
             to
             pull
             down
             this
             your
             Objection
             ,
             the
             Custome
             of
             speech
             ,
             the
             Comfort
             of
             conscience
             ,
             and
             the
             Truth
             of
             the
             Gospel
             ,
             all
             three
             concurring
             together
             to
             make
             me
             say
             ,
             
               I
               am
               desirous
               to
               come
               to
               Jesus
               the
               Mediatour
               of
               the
               New
               Covenant
            
             ;
             and
             seeing
             ,
             this
             ,
             I
             suppose
             you
             will
             no
             longer
             seek
             to
             maintain
             such
             an
             Objection
             ;
             for
             't
             is
             not
             ingenuous
             to
             stand
             against
             Custome
             ,
             not
             Religious
             to
             stand
             against
             Conscience
             ,
             not
             Honest
             to
             stand
             against
             Truth
             .
          
           
             7.
             
             And
             thus
             much
             in
             answer
             to
             the
             Verbal
             part
             of
             your
             exception
             ,
             whereby
             you
             have
             made
             me
             some
             
               new
               Work
            
             ;
             I
             now
             come
             to
             the
             real
             part
             of
             it
             ,
             whereby
             you
             seem
             very
             willing
             to
             make
             some
             
               new
               Divinity
            
             ;
             for
             if
             it
             be
             not
             True
             ,
             it
             must
             be
             called
             New
             ,
             by
             that
             infallible
             Rule
             ,
             Id
             verum
             quod
             primum
             ,
             
               That
               is
               Trust
               which
               is
               Oldest
               ,
            
             as
             coming
             immediately
             from
             the
             
             Ancient
             of
             dayes
             ,
             or
             from
             the
             first
             Truth
             :
             
               For
               in
               very
               deed
               (
               say
               you
               ,
               )
               Christs
               New
               Testament
               is
               no
               other
               than
               a
               new
               conditional
               Covenant
               with
               us
               ,
               by
               which
               we
               are
               bound
               ,
               cooperating
               with
               his
               Grace
               ,
               to
               do
               very
               many
               things
               our selves
               ,
               for
               the
               obtaining
               of
               the
               promised
               inheritance
               ,
               wherein
               if
               we
               fail
               ,
               we
               shall
               never
               attain
               thereto
               :
            
             which
             seems
             to
             me
             a
             very
             
               strange
               Assertion
            
             ,
             for
             so
             you
             have
             vented
             it
             ;
             and
             yet
             a
             more
             
               strange
               definition
            
             ,
             for
             so
             you
             seem
             to
             intend
             it
             :
             The
             Assertion
             is
             strange
             ,
             because
             it
             is
             Authentical
             ,
             and
             yet
             withal
             Ambiguous
             ,
             such
             as
             may
             be
             much
             admired
             ,
             but
             little
             approved
             ;
             For
             he
             that
             will
             speak
             positively
             ,
             ought
             not
             to
             speak
             doubtfully
             ,
             as
             you
             are
             positive
             in
             denouncing
             the
             irrecoverable
             losse
             of
             Heaven
             ,
             but
             doubtful
             in
             declaring
             by
             what
             means
             we
             may
             prevent
             that
             losse
             ;
             you
             speak
             with
             authority
             enough
             to
             terrifie
             us
             ,
             but
             not
             with
             perspicuity
             enough
             to
             instruct
             us
             :
             You
             say
             plainly
             ,
             
               We
               are
               bound
               to
               do
               very
               many
               things
               for
               the
               obtaining
               of
               the
               promised
               inheritance
               ,
               wherein
               if
               we
               fail
               we
               shall
               never
               attain
               thereto
               :
            
             But
             you
             say
             not
             one
             word
             concerning
             any
             of
             those
             things
             wherein
             we
             are
             bound
             
             not
             to
             faile
             ;
             So
             you
             put
             our
             Salvation
             upon
             unknown
             conditions
             ,
             which
             is
             the
             way
             to
             fill
             our
             souls
             with
             perplexity
             instead
             of
             piety
             ;
             and
             since
             what
             is
             not
             known
             ,
             cannot
             be
             done
             ,
             you
             may
             also
             put
             our
             Salvation
             upon
             impossible
             conditions
             ,
             which
             is
             the
             way
             to
             turne
             our
             perplexity
             into
             desperation
             ,
             our
             desperation
             into
             damnation
             .
          
           
             8.
             
             And
             I
             think
             this
             is
             enough
             to
             prove
             it
             
               a
               strange
               Assertion
            
             ;
             for
             it
             doth
             not
             explaine
             ,
             but
             rather
             obscure
             the
             thing
             defined
             ,
             as
             agreeing
             more
             with
             the
             Old
             than
             with
             the
             New
             Covenant
             ;
             For
             put
             
               Moses
               his
               Old
               Testament
            
             ,
             instead
             of
             
               Christs
               New
               Testament
            
             ,
             and
             you
             shall
             not
             need
             change
             any
             one
             particle
             of
             the
             whole
             definition
             ;
             but
             it
             will
             all
             agree
             with
             the
             one
             as
             well
             as
             with
             the
             other
             ,
             and
             so
             it
             may
             go
             after
             this
             manner
             ,
             
               For
               in
               very
               deed
               ,
               Moses
               his
               Old
               Testament
               is
               no
               other
               than
               an
               old
               conditional
               Covenant
               with
               us
               ,
               by
               which
               we
               are
               bound
               ,
               cooperating
               with
               Gods
               Grace
               ,
               to
               do
               very
               many
               things
               our selves
               for
               the
               obtaining
               of
               the
               promised
               inheritance
               ,
               wherein
               if
               we
               fail
               ,
               we
               shall
               never
               attain
               thereto
               :
            
             So
             that
             you
             have
             given
             us
             a
             Definition
             that
             will
             fit
             the
             Old
             Covenant
             as
             well
             as
             the
             New
             ,
             and
             therefore
             truly
             fit
             neither
             ,
             
             since
             it
             cannot
             fit
             both
             ,
             which
             must
             needs
             be
             a
             very
             strange
             definition
             ,
             confounding
             that
             Covenant
             it
             should
             explaine
             ,
             for
             which
             cause
             it
             is
             Unlogical
             ,
             very
             strange
             to
             reason
             ;
             and
             making
             that
             one
             Covenant
             which
             God
             hath
             made
             two
             Covenants
             ,
             for
             which
             cause
             it
             is
             Untheological
             ,
             very
             strange
             to
             Religion
             ;
             For
             he
             which
             hath
             said
             ,
             
               Those
               things
               which
               God
               hath
               joyned
               together
               let
               not
               man
               put
               asunder
               ,
            
             Mat.
             19.
             6.
             hath
             thereby
             said
             (
             according
             to
             the
             rule
             of
             Contraries
             ,
             )
             
               Those
               things
               which
               God
               hath
               put
               a
               sunder
               ,
               let
               not
               man
               joyne
               together
               .
            
          
           
             And
             God
             hath
             put
             the
             Old
             and
             the
             New
             Covenant
             as
             farre
             asunder
             ,
             as
             he
             hath
             put
             Heaven
             and
             Hell
             :
             as
             he
             hath
             put
             Salvation
             and
             Damnation
             :
             For
             by
             the
             Old
             Covenant
             
               Do
               this
               and
               live
            
             ,
             all
             mankind
             after
             the
             Fall
             ,
             must
             have
             perished
             ;
             there
             's
             the
             Damnation
             ;
             But
             by
             the
             new
             Covenant
             ,
             
               Believe
               and
               thou
               shalt
               live
            
             ;
             none
             that
             lay
             hold
             on
             Christ
             and
             keep
             with
             him
             ,
             and
             stick
             to
             him
             ,
             shall
             perish
             ;
             there
             's
             the
             salvation
             :
             For
             S.
             Paul
             hath
             told
             us
             expressely
             ,
             that
             God
             will
             judge
             the
             World
             ,
             
               not
               by
               the
               Law
            
             which
             will
             condemn
             the
             most
             innocent
             and
             the
             most
             righteous
             ,
             since
             the
             losse
             of
             our
             first
             innocen'cy
             
             
             
             
             
             and
             righteousness
             ,
             
               but
               by
               the
               Gospel
            
             ,
             which
             will
             condemn
             only
             the
             unrepenting
             and
             unbelieving
             sinner
             ;
             
               In
               the
               day
               that
               God
               shall
               judge
               the
               secrets
               of
               men
               by
               Jesus
               Christ
               according
               to
               my
               Gospel
               ,
            
             Rom.
             2.
             16.
             never
             any
             yet
             ,
             though
             he
             had
             a
             most
             innocent
             hand
             ,
             had
             so
             innocent
             an
             heart
             that
             he
             durst
             say
             ,
             
               his
               secret
               thoughts
               were
               innocent
            
             ;
             wherefore
             he
             must
             needs
             be
             condemned
             in
             the
             Judgement
             ,
             if
             God
             should
             Judge
             him
             according
             to
             the
             Law
             ,
             and
             not
             according
             to
             the
             Gospel
             :
             Nor
             yet
             will
             the
             Gospel
             acquit
             him
             if
             he
             be
             not
             innocent
             ,
             any
             more
             than
             the
             Law
             will
             acquit
             him
             ,
             because
             it
             hath
             the
             same
             precepts
             of
             innocency
             with
             the
             Moral
             Law
             ,
             according
             to
             which
             precepts
             the
             last
             Judgement
             will
             be
             given
             and
             pronounced
             ;
             only
             it
             will
             accept
             of
             his
             innocency
             by
             Faith
             and
             Repentance
             ,
             whereas
             the
             Law
             will
             accept
             only
             of
             his
             innocency
             by
             perfect
             Obedience
             .
             The
             Judgement
             is
             not
             like
             to
             be
             the
             
               lesse
               righteous
            
             for
             being
             according
             to
             the
             Gospel
             ,
             but
             the
             
               more
               merciful
            
             ;
             because
             though
             Jesus
             Christ
             in
             Judging
             us
             will
             proceed
             according
             to
             the
             Rule
             of
             the
             Law
             ,
             (
             which
             is
             the
             same
             with
             the
             Rule
             of
             the
             Gospel
             )
             yet
             he
             will
             not
             proceed
             according
             to
             the
             Covenant
             of
             the
             
             Law
             ,
             
               Do
               this
               and
               live
            
             ,
             but
             according
             to
             the
             Covenant
             of
             the
             Gospel
             ,
             
               Believe
               and
               thou
               shalt
               be
               saved
               .
            
          
           
             10.
             
             For
             the
             Moral
             Law
             is
             to
             be
             considered
             as
             a
             Rule
             of
             Righteousness
             ,
             
               Do
               this
            
             ;
             and
             as
             a
             Covenant
             of
             Life
             ,
             
               Do
               this
               and
               live
            
             ;
             (
             as
             if
             it
             said
             You
             shall
             not
             live
             unless
             you
             do
             this
             :
             )
             The
             Law
             as
             a
             Rule
             of
             Righteousness
             ,
             
               Do
               this
            
             ,
             is
             repeated
             and
             reenforced
             in
             the
             Gospel
             ;
             but
             as
             a
             Covenant
             of
             Life
             ,
             intimating
             we
             shall
             not
             live
             unlesse
             we
             do
             this
             ,
             it
             is
             abolished
             by
             the
             Gospel
             .
             And
             so
             much
             of
             the
             Gospel
             was
             revealed
             to
             the
             Jews
             even
             whiles
             they
             were
             detained
             under
             the
             Law
             ,
             as
             to
             let
             them
             see
             they
             were
             not
             saved
             or
             delivered
             ,
             because
             they
             had
             performed
             the
             Duty
             ,
             but
             because
             God
             would
             performe
             the
             Mercy
             of
             his
             Covenant
             ;
             for
             this
             is
             the
             only
             reason
             that
             is
             given
             of
             their
             deliverance
             out
             of
             
               Egypt
               ,
               God
               remembred
               his
               Covenant
               with
               Abraham
               ,
               with
               Isaac
               and
               with
               Jacob
               ,
            
             Exod.
             2.
             24.
             which
             is
             farther
             explained
             and
             confirmed
             by
             the
             Prophet
             Ezekiel
             ,
             in
             his
             story
             of
             their
             rebellions
             in
             Egypt
             ,
             in
             the
             Wilderness
             ,
             and
             in
             the
             land
             of
             Canaan
             ,
             Ezek.
             20.
             where
             all
             along
             the
             reason
             of
             Gods
             saving
             and
             delivering
             them
             ,
             is
             only
             his
             own
             undeserved
             
             goodness
             and
             mercy
             ;
             For
             when
             he
             looked
             upon
             their
             breaking
             the
             Conditions
             ,
             then
             it
             follows
             ,
             
               I
               said
               I
               will
               pour
               out
               my
               fury
               upon
               them
               ,
            
             ver
             .
             8
             ,
             13
             ,
             21.
             
             But
             when
             he
             looks
             upon
             his
             own
             Promise
             in
             the
             Covenant
             ,
             then
             it
             follows
             ,
             
               But
               I
               wrought
               for
               my
               names
               sake
               ,
            
             ver
             .
             9
             ,
             14
             ,
             22.
             
             Throughout
             the
             whole
             Chapter
             there
             is
             a
             kind
             of
             dispute
             ,
             betwixt
             Gods
             Justice
             and
             his
             Mercy
             ;
             His
             Justice
             calling
             for
             their
             destruction
             ,
             but
             his
             Mercy
             interceding
             for
             their
             deliverance
             :
             And
             this
             God
             would
             have
             registred
             not
             only
             by
             way
             of
             doctrine
             for
             their
             instruction
             ,
             but
             also
             by
             way
             of
             praise
             and
             thanksgiving
             for
             their
             Devotion
             ;
             Hence
             we
             find
             it
             also
             recorded
             in
             the
             Psalmes
             ,
             which
             were
             the
             chiefest
             part
             of
             their
             Liturgy
             ,
             as
             Psal.
             89.
             
             
               If
               they
               break
               my
               Statutes
               ,
               and
               keep
               not
               my
               Commandements
               ,
            
             ver
             .
             32.
             
             
               Neverthelesse
               my
               Covenant
               will
               I
               not
               break
               ,
            
             ver
             .
             34.
             
             And
             again
             ,
             Psal.
             106.
             ver
             .
             23.
             
             
               He
               said
               he
               would
               have
               destroyed
               them
            
             ;
             why
             did
             he
             not
             performe
             his
             saying
             ?
             
               Moses
               his
               chosen
               stood
               before
               him
               in
               the
               gap
            
             ;
             and
             if
             we
             look
             into
             Exod.
             30.
             we
             shall
             find
             that
             Moses
             stood
             in
             the
             gap
             and
             besought
             God
             by
             three
             arguments
             .
             1.
             
             By
             his
             former
             benefits
             which
             would
             be
             lost
             ,
             ver
             .
             11.
             but
             that
             
             prevails
             not
             ,
             because
             they
             had
             abused
             them
             .
             2.
             
             By
             his
             own
             glorious
             Name
             ,
             which
             would
             be
             dishonoured
             among
             the
             Egyptians
             ,
             vers
             .
             12.
             but
             niether
             doth
             that
             prevail
             ;
             for
             better
             his
             Name
             be
             dishonoured
             among
             his
             Enemies
             then
             among
             his
             Servants
             .
             3.
             
             By
             his
             Promises
             made
             to
             the
             Fathers
             ,
             ver
             .
             13.
             and
             that
             alone
             prevailed
             ;
             for
             after
             that
             it
             presently
             follows
             ,
             
               And
               the
               Lord
               repented
               of
               the
               evil
               which
               he
               thought
               to
               do
               unto
               his
               people
               ,
            
             v.
             14.
             
             The
             cause
             of
             their
             Salvation
             is
             wholly
             imputed
             to
             Gods
             goodnesse
             ,
             which
             made
             him
             promise
             them
             mercy
             before
             they
             were
             his
             Servants
             ,
             and
             shew
             them
             mercy
             after
             they
             had
             revolted
             from
             his
             Service
             :
             And
             though
             Christians
             are
             grown
             so
             wan'on
             as
             to
             dallie
             with
             Christ
             ,
             or
             so
             bold
             as
             to
             contest
             with
             him
             about
             their
             Salvation
             ;
             yet
             t
             is
             clear
             the
             Jews
             did
             look
             to
             be
             saved
             only
             by
             their
             Messias
             ,
             which
             is
             the
             same
             with
             our
             Christ
             :
             For
             their
             Faith
             passed
             through
             the
             blood
             of
             all
             their
             own
             daily
             Sacrifices
             to
             the
             Blood
             of
             Christ
             ,
             to
             which
             they
             had
             relation
             ,
             and
             from
             which
             they
             had
             their
             virtue
             ;
             as
             appears
             from
             the
             Title
             of
             the
             22.
             
             Psalm
             ,
             as
             't
             is
             explained
             in
             the
             Chaldee
             Paraphrast
             ,
             
               A
               Psalm
               to
               praise
               God
               withall
            
             
             
               at
               or
               for
               the
               powerful
               and
               perpetual
               oblation
               of
               the
               morning
            
             ;
             shewing
             that
             this
             Psalm
             was
             given
             to
             the
             Priests
             and
             Levites
             ,
             that
             it
             should
             be
             sung
             by
             them
             every
             morning
             to
             direct
             all
             their
             thoughts
             unto
             ,
             and
             fix
             all
             their
             hops
             upon
             the
             death
             and
             passion
             of
             Christ
             (
             whereof
             this
             Psalm
             was
             rather
             a
             History
             then
             a
             Prophecy
             )
             through
             whom
             alone
             all
             their
             oblations
             were
             powerfull
             ,
             and
             for
             whom
             they
             were
             Perpetual
             ;
             through
             whom
             they
             were
             accepted
             ,
             and
             for
             whom
             they
             were
             continued
             .
          
           
             11.
             
             And
             this
             the
             Jews
             themselves
             did
             know
             very
             well
             ,
             or
             else
             their
             Priests
             and
             their
             Scribes
             could
             not
             so
             readily
             have
             answered
             ,
             
               That
               Christ
               was
               to
               be
               born
               in
               Bethlehem
               ,
            
             and
             have
             cited
             the
             Prophecie
             of
             Micah
             to
             justifie
             their
             answer
             ,
             (
             Mat.
             2.
             )
             
               For
               thus
               it
               is
               written
               by
               the
               Prophet
               ,
               And
               thou
               Bethlehem
               in
               the
               Land
               of
               Judah
               art
               not
               the
               least
            
             ;
             The
             Prophet
             had
             said
             ,
             
               Thou
               art
               the
               least
               ,
               sc.
            
             in
             thy self
             ;
             but
             they
             said
             ,
             and
             St.
             Matthew
             from
             them
             ,
             
               Thou
               art
               not
               the
               least
               ,
               sc.
            
             in
             relation
             to
             Christ
             ,
             who
             was
             the
             Gouernour
             to
             come
             from
             thence
             ,
             (
             for
             thus
             both
             sayings
             are
             true
             in
             several
             respects
             ,
             )
             And
             since
             't
             is
             very
             probable
             that
             the
             Priests
             and
             Scribes
             themselves
             first
             made
             this
             change
             ,
             and
             that
             
             St.
             Matthew
             only
             related
             the
             same
             as
             he
             found
             they
             had
             made
             it
             ;
             T
             is
             evident
             that
             even
             in
             those
             times
             of
             greatest
             blindness
             They
             had
             light
             enough
             
               to
               see
               Christ
            
             ,
             though
             they
             had
             not
             Grace
             enough
             
               to
               receive
               Him
            
             ;
             Thus
             they
             looked
             unto
             Christ
             in
             all
             their
             worship
             which
             shews
             they
             hoped
             for
             Salvation
             more
             from
             their
             Faith
             then
             from
             their
             Obedience
             ,
             even
             whiles
             they
             were
             held
             under
             the
             Law
             as
             the
             Covenant
             of
             Obedience
             ;
             And
             therefore
             by
             the
             same
             reason
             they
             could
             not
             but
             also
             hope
             for
             salvation
             ,
             more
             from
             their
             Repentance
             then
             from
             their
             Righteousnesse
             ,
             because
             their
             Faith
             in
             Christ
             being
             commanded
             and
             accepted
             ,
             did
             shew
             the
             relaxation
             of
             the
             Law
             as
             it
             was
             the
             Covenant
             of
             Obedience
             ,
             and
             consequently
             did
             promise
             the
             acceptance
             of
             unfained
             repentance
             ,
             instead
             of
             impe●…able
             Righteousnesse
             ;
             Hence
             that
             General
             Rule
             of
             one
             of
             their
             greatest
             Doctors
             
               (
               R.
               David
               Kimchi
            
             ,
             upon
             Jonah
             3.
             9.
             )
             Omne
             verbum
             quod
             loquitur
             Deus
             malefacere
             filiis
             hominum
             ,
             est
             sub
             conditione
             si
             non
             refipuerint
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Every
               word
               which
               God
               speaketh
            
             threatning
             to
             do
             hurt
             to
             the
             sons
             of
             men
             ,
             is
             to
             be
             understood
             with
             this
             condition
             ,
             
             
               If
               they
               do
               not
               repent
            
             ;
             so
             that
             the
             curses
             for
             transgressing
             the
             Moral
             Law
             ,
             which
             were
             incurred
             through
             
               default
               of
               Obedience
            
             ,
             were
             not
             inflicted
             but
             for
             
               defect
               of
               repentance
            
             ,
             and
             that
             even
             under
             the
             Law
             ,
             whiles
             it
             remained
             in
             its
             greatest
             force
             ,
             as
             the
             Covenant
             of
             works
             and
             of
             Obedience
             ;
             For
             even
             then
             was
             it
             a
             part
             of
             the
             Jews
             Faith
             to
             believe
             ,
             and
             of
             their
             Religion
             to
             give
             thanks
             after
             this
             manner
             ,
             
               Praise
               the
               Lord
               O
               my
               Soul
               ,
               and
               all
               that
               is
               within
               me
               praise
               his
               holy
               name
               ;
               Praise
               the
               Lord
               O
               my
               soul
               ,
               and
               forget
               not
               all
               his
               benefits
               ;
               which
               forgiveth
               all
               thy
               sin
               ,
               and
               healeth
               all
               thine
               infirmities
               ,
               which
               saveth
               thy
               life
               from
               destruction
               ,
               and
               crowneth
               thee
               with
               mercy
               and
               loving
               kindness
            
             ;
             Psal.
             103.
             
             What
             better
             Faith
             can
             any
             Christian
             have
             ,
             then
             to
             believe
             that
             God
             (
             for
             Christs
             sake
             )
             forgiveth
             all
             the
             sins
             he
             hath
             committed
             ,
             healeth
             all
             the
             infirmities
             he
             hath
             contracted
             ,
             saveth
             his
             life
             from
             the
             destruction
             he
             hath
             deserved
             ;
             And
             what
             better
             Thanks
             giving
             can
             any
             Christian
             use
             ,
             then
             to
             say
             ,
             
               Praise
               the
               Lord
               O
               my
               soul
               ,
               and
               all
               that
               is
               within
               me
               praise
               his
               holy
               Name
               ,
               Praise
               the
               Lord
               O
               my
               soul
               ,
               and
               forget
               not
               all
               his
               benefits
               .
            
          
           
             12.
             
             So
             that
             if
             Christians
             will
             not
             go
             to
             
             the
             Gospel
             ,
             they
             may
             go
             to
             the
             Law
             ;
             if
             they
             will
             not
             go
             to
             the
             New
             ,
             they
             may
             go
             to
             the
             Old
             Testament
             for
             a
             mitigation
             of
             the
             Covenat
             of
             works
             ;
             for
             even
             under
             the
             Law
             was
             a
             mixture
             of
             the
             Covenant
             of
             Grace
             ,
             Teaching
             salvation
             by
             Faith
             and
             Repentance
             ;
             For
             indeed
             presently
             after
             the
             fall
             of
             Adam
             ,
             whereby
             man
             had
             not
             onely
             broken
             the
             Covenant
             of
             works
             ,
             made
             Gen.
             2.
             17.
             but
             had
             also
             disabled
             himself
             for
             ever
             keeping
             it
             ,
             God
             was
             in
             mercy
             pleased
             to
             establish
             the
             Covenant
             of
             Grace
             ,
             and
             with
             it
             a
             new
             hope
             of
             Salvation
             in
             
               the
               promised
               seed
            
             ,
             Gen.
             3.
             15.
             though
             he
             thought
             fit
             afterwards
             again
             by
             Moses
             ,
             to
             repeat
             the
             Covenant
             of
             works
             ,
             
               (
               Exod.
            
             19.
             5.
             
             )
             and
             to
             hold
             the
             Jews
             a
             long
             time
             under
             it
             ,
             through
             the
             Pedagogie
             of
             the
             Law
             ,
             that
             he
             might
             prepare
             the
             souls
             of
             men
             ,
             by
             acknowledging
             
               their
               own
               sinfulnesse
            
             ,
             to
             hunger
             and
             thirst
             after
             
               his
               righteousnesse
            
             ,
             and
             by
             seeing
             how
             short
             they
             came
             of
             the
             Covenant
             of
             works
             ,
             to
             fl●…e
             for
             refuge
             to
             the
             Covenant
             of
             Grace
             ;
             For
             neither
             did
             the
             Jews
             themselves
             obtain
             Salvation
             by
             the
             Covenant
             of
             works
             ,
             which
             they
             did
             outwardly
             and
             openly
             professe
             in
             the
             Moral
             Law
             ,
             but
             by
             the
             Covenant
             
             of
             Grace
             which
             they
             did
             covertly
             profess
             in
             the
             Ceremonial
             Law
             ,
             pointing
             directly
             at
             the
             death
             of
             Christ
             in
             its
             Sacrifices
             :
             For
             God
             himself
             hath
             told
             us
             ,
             That
             the
             Jews
             continued
             not
             in
             the
             Covenant
             he
             made
             with
             their
             Fathers
             when
             he
             brought
             them
             out
             of
             Egypt
             ,
             that
             is
             ,
             the
             Covenant
             of
             works
             ,
             and
             therefore
             he
             had
             Promised
             by
             his
             Prophet
             Jeremi●…
             such
             a
             Covenant
             to
             the
             Christians
             wherein
             they
             should
             be
             able
             to
             continue
             ,
             even
             the
             Covenant
             of
             Grace
             .
          
           
             13.
             
             For
             this
             is
             the
             main
             scope
             and
             drift
             of
             the
             Holy
             Ghost
             ,
             Heb.
             8.
             to
             shew
             that
             Christ
             was
             the
             Mediator
             of
             a
             better
             Covenant
             or
             Testament
             then
             that
             whereof
             Moses
             had
             been
             the
             Mediator
             ,
             because
             Christs
             Testament
             was
             established
             upon
             better
             Promises
             :
             v.
             6.
             
             For
             the
             first
             or
             the
             old
             Covenant
             by
             Moses
             ,
             had
             in
             it
             such
             dark
             promises
             as
             through
             man●…
             ignorance
             could
             not
             well
             be
             uderstood
             ,
             and
             such
             hard
             conditions
             as
             through
             mans
             infirmity
             were
             not
             possible
             to
             be
             kept
             ;
             and
             this
             he
             proves
             ,
             first
             from
             the
             effect
             ,
             
               They
               continued
               not
               in
               my
               Covenant
               .
            
             2.
             
             From
             the
             sad
             consequent
             thereof
             ,
             
               and
               I
               regarded
               them
               not
            
             vers
             .
             9.
             
             But
             the
             second
             or
             the
             New
             Covenant
             by
             
             Christ
             ,
             had
             such
             plain
             and
             clear
             promises
             as
             might
             well
             be
             understood
             ,
             and
             such
             easie
             conditions
             as
             might
             well
             be
             kept
             ,
             which
             accordingly
             he
             proves
             from
             the
             manner
             of
             Gods
             giving
             the
             second
             Covenant
             ,
             and
             from
             the
             Covenant
             that
             was
             given
             .
             1.
             
             From
             the
             manner
             of
             Gods
             giving
             the
             second
             Covenant
             ,
             which
             was
             not
             outward
             according
             to
             the
             letter
             that
             killeth
             ,
             but
             inward
             according
             to
             the
             Spirit
             that
             giveth
             life
             ;
             
               I
               will
               put
               my
               Laws
               into
               their
               mind
               ,
               and
               write
               them
               in
               their
               hearts
               ,
            
             v.
             10.
             that
             is
             ,
             I
             will
             give
             them
             an
             understanding
             to
             know
             me
             ,
             and
             a
             will
             to
             love
             me
             ;
             so
             that
             this
             Covenant
             being
             not
             given
             without
             the
             Spirit
             of
             Grace
             ,
             is
             very
             fitly
             called
             the
             Covenant
             of
             Grace
             ,
             because
             there
             is
             Grace
             given
             with
             it
             enabling
             us
             to
             keep
             it
             ;
             which
             is
             very
             well
             hinted
             in
             that
             expression
             of
             yours
             ,
             
               cooperating
               with
               his
               Grace
            
             .
             2.
             
             From
             the
             Covenant
             that
             was
             given
             ,
             wherein
             the
             Promise
             was
             ,
             
               I
               will
               be
               their
               God
            
             ,
             The
             condition
             was
             ,
             
               They
               shall
               be
               my
               people
            
             :
             which
             Covenant
             of
             Grace
             though
             it
             had
             been
             made
             with
             Adam
             ,
             Gen.
             3.
             and
             explained
             to
             Abraham
             ,
             Gen.
             17.
             and
             confirmed
             to
             Isaac
             and
             Jacob
             ,
             long
             before
             the
             giving
             of
             the
             Law
             ,
             yet
             was
             
             afterwards
             so
             obscured
             and
             darkned
             by
             the
             Repetition
             of
             the
             Covenant
             of
             works
             under
             the
             Law
             by
             Moses
             ,
             That
             the
             Covenants
             of
             the
             Old
             and
             of
             the
             New
             Testament
             ,
             are
             considered
             by
             St.
             Paul
             as
             Two
             several
             Covenants
             ;
             and
             that
             first
             by
             Moses
             is
             looked
             on
             as
             the
             worser
             ;
             this
             second
             by
             Christ
             as
             the
             better
             Covenant
             ;
             
               for
               if
               that
               First
               Covenant
               had
               been
               faultless
               ,
               then
               should
               no
               place
               have
               been
               sought
               for
               the
               second
               ;
               For
               finding
               fault
               with
               them
               ,
               he
               saith
               ,
               I
               will
               make
               a
               new
               Covenant
            
             ;
             v.
             7
             ,
             &
             8.
             
             A
             new
             Covenant
             ,
             though
             not
             absolutely
             in
             it self
             ,
             yet
             comparatively
             in
             regard
             of
             us
             ;
             and
             that
             not
             only
             in
             the
             Administration
             ,
             but
             also
             in
             the
             very
             Expression
             ;
             both
             according
             to
             its
             promise
             ,
             and
             according
             to
             its
             condition
             ;
             For
             though
             the
             substance
             of
             the
             Covenant
             be
             the
             same
             both
             to
             Jew
             and
             Christian
             ,
             as
             to
             Gods
             intention
             ,
             promising
             salvation
             to
             both
             alike
             ,
             only
             in
             and
             through
             our
             most
             blessed
             Redeemer
             ,
             yet
             because
             of
             its
             different
             expressions
             ,
             it
             may
             nor
             be
             called
             the
             same
             in
             their
             apprehensions
             ;
             for
             it
             was
             neither
             apprehended
             nor
             received
             by
             them
             as
             the
             same
             .
             For
             surely
             the
             Christian
             can
             not
             but
             think
             ,
             that
             he
             hath
             both
             better
             Promises
             and
             better
             conditions
             ,
             
             and
             consequently
             a
             better
             Covenant
             then
             the
             Jew
             ,
             since
             these
             two
             are
             the
             parts
             of
             a
             Covenant
             ;
             
               For
               all
               shall
               know
               me
            
             saith
             God
             ,
             vers
             .
             11.
             to
             comfort
             the
             Christian
             against
             his
             Ignorance
             ;
             
               And
               I
               will
               be
               merciful
               to
               their
               unrighteousnesse
            
             ;
             ver
             .
             12.
             to
             comfort
             him
             against
             his
             Infirmities
             :
             whereas
             the
             Law
             did
             only
             shew
             the
             Jew
             his
             Ignorance
             and
             his
             Infirmity
             ,
             but
             did
             remedy
             neither
             :
             And
             upon
             this
             account
             the
             Spirit
             of
             God
             saith
             of
             our
             blessed
             Saviour
             ,
             
               That
               he
               is
               the
               Mediator
               of
               a
               better
               Covenant
            
             ;
             better
             not
             only
             accidentally
             or
             extrinsecally
             ,
             for
             the
             burden
             that
             is
             taken
             from
             it
             ,
             and
             for
             the
             Grace
             that
             is
             given
             with
             it
             ;
             but
             also
             better
             formally
             and
             intrinsecally
             (
             after
             some
             sort
             )
             for
             the
             better
             promises
             and
             better
             conditions
             that
             are
             given
             in
             it
             ;
             For
             to
             the
             Jew
             who
             had
             Moses
             his
             veil
             cast
             over
             his
             face
             ,
             and
             Moses
             his
             yoke
             cast
             upon
             his
             neck
             ,
             the
             promise
             of
             the
             Covenant
             was
             clouded
             with
             darknesse
             ,
             and
             the
             Condition
             of
             the
             Covenant
             was
             clogged
             with
             difficulties
             ,
             nay
             indeed
             with
             impossibilities
             ;
             But
             to
             the
             Christian
             ,
             to
             whom
             that
             Veil
             is
             
               don
               away
            
             ,
             and
             from
             whom
             that
             Yoke
             is
             
               taken
               away
            
             in
             Christ
             ,
             both
             the
             Promise
             is
             clear
             and
             the
             Condition
             is
             
             easie
             ;
             He
             hath
             told
             us
             so
             ,
             who
             made
             it
             so
             ,
             
               My
               yoke
               is
               easie
               and
               my
               burden
               is
               light
            
             ;
             Matth.
             11.
             30.
             
             For
             the
             promise
             of
             a
             Redeemer
             which
             was
             only
             foretold
             and
             prefigured
             to
             the
             Jew
             ,
             is
             verified
             to
             the
             Christian
             ;
             and
             the
             condition
             of
             perfect
             Obedience
             which
             was
             enjoyned
             to
             them
             ,
             is
             fulfilled
             for
             us
             ;
             That
             Obedience
             which
             Moses
             required
             of
             the
             Jews
             ,
             Christ
             hath
             performed
             for
             the
             Christians
             ,
             according
             to
             that
             of
             the
             Apostle
             ,
             
               Christ
               is
               the
               end
               of
               the
               Law
               for
               righteousnesse
               to
               every
               one
               that
               believeth
               ,
            
             Rom.
             10.
             4.
             
             What
             is
             the
             end
             of
             the
             Law
             but
             righteousnesse
             ?
             even
             perfect
             righteousnesse
             ?
             And
             the
             true
             believer
             hath
             that
             both
             positively
             from
             the
             imputation
             of
             Christ
             righteousnesse
             ,
             and
             negatively
             from
             the
             non-imputation
             ,
             or
             from
             the
             remission
             of
             his
             own
             unrighteousnesse
             .
             Therefore
             it
             is
             no
             wonder
             that
             the
             Covenant
             under
             the
             Law
             and
             the
             Covenant
             under
             the
             Gospel
             are
             considered
             as
             two
             several
             Covenants
             ,
             and
             that
             under
             the
             Gospel
             is
             called
             the
             Better
             ;
             for
             that
             Covenant
             must
             needs
             be
             better
             which
             promiseth
             Salvation
             upon
             a
             possible
             ,
             then
             that
             which
             promiseth
             it
             upon
             an
             impossible
             condition
             ;
             And
             such
             i●…
             the
             Covenant
             of
             the
             Gospel
             or
             the
             Covenant
             
             of
             Grace
             ,
             promising
             Salvation
             upon
             Faith
             and
             Repentance
             ;
             whereas
             the
             Covenant
             of
             the
             Law
             or
             the
             Covenant
             of
             works
             did
             promise
             Salvation
             only
             upon
             perfect
             Obedience
             .
          
           
             14.
             
             And
             hence
             it
             is
             That
             St.
             Paul
             disputes
             so
             eagerly
             against
             the
             Law
             ,
             calling
             it
             our
             Gaoler
             to
             shut
             us
             up
             in
             prison
             ,
             Gal.
             3.
             23
             ,
             Our
             Scholemaster
             to
             keep
             us
             under
             the
             Rod
             ,
             Gal.
             3.
             24.
             
             Our
             Accuser
             to
             work
             wrath
             ,
             Rom.
             4.
             15.
             nay
             our
             Executioner
             to
             minister
             death
             and
             condemnation
             ,
             2
             Cor.
             3.
             7
             ,
             9.
             not
             speaking
             of
             the
             Law
             materially
             as
             it
             is
             
               in
               it self
            
             ,
             but
             Formally
             as
             it
             was
             then
             
               in
               its
               use
            
             ;
             For
             the
             Law
             in
             it self
             is
             the
             rule
             of
             Justice
             and
             Holinesse
             ,
             even
             an
             undefiled
             Law
             ,
             converting
             the
             Souls
             both
             of
             Jews
             and
             Christians
             ,
             and
             in
             that
             respect
             the
             very
             end
             and
             scope
             of
             the
             Gospel
             .
             1.
             
             And
             if
             we
             thus
             consider
             the
             Law
             ,
             t
             is
             all
             one
             to
             be
             Antinomian
             and
             to
             be
             Antichristian
             :
             But
             the
             Law
             in
             its
             use
             to
             the
             Jew
             was
             a
             Covenant
             of
             life
             and
             Salvation
             ,
             requiring
             of
             him
             perfect
             Obedience
             if
             he
             would
             be
             saved
             ,
             and
             in
             that
             respect
             (
             besides
             that
             it
             engaged
             to
             ritual
             observances
             )
             the
             Law
             stood
             in
             opposition
             against
             the
             Gospel
             .
             2.
             
             And
             if
             we
             thus
             consider
             the
             Law
             ,
             we
             
             must
             be
             Antinomian
             ,
             that
             we
             may
             not
             be
             Antichristian
             :
             wherefore
             the
             same
             Apostle
             St.
             Paul
             entring
             a
             comparison
             between
             the
             Ministers
             of
             the
             Law
             and
             of
             the
             Gospel
             ,
             proveth
             that
             the
             Ministery
             of
             the
             Gospel
             is
             so
             far
             more
             excellent
             then
             the
             Ministery
             of
             the
             Law
             ,
             as
             the
             Gospel
             of
             life
             and
             liberty
             is
             more
             glorious
             then
             the
             Law
             of
             death
             and
             condemnation
             ;
             2
             Cor.
             3.
             
             For
             saith
             he
             ,
             the
             Law
             or
             the
             Old
             Testament
             ,
             was
             only
             external
             ,
             of
             the
             letter
             that
             killeth
             ;
             But
             the
             Gospel
             or
             the
             New
             Testament
             is
             internal
             ,
             of
             the
             Spirit
             that
             giveth
             life
             ,
             ver
             .
             6.
             3.
             
             The
             Law
             was
             of
             the
             letter
             ,
             shewing
             us
             our
             duty
             ,
             and
             killing
             us
             for
             not
             doing
             it
             :
             The
             Gospel
             is
             of
             the
             Spirit
             ,
             giving
             us
             grace
             to
             do
             our
             duty
             ,
             and
             life
             for
             doing
             it
             :
             So
             excellent
             is
             the
             
               New
               Testament
            
             above
             
               the
               Old
            
             ,
             in
             its
             conditions
             :
             Again
             ,
             The
             Law
             was
             obscure
             ,
             as
             it
             were
             vailed
             with
             Types
             and
             shadows
             ,
             with
             a
             kind
             of
             curtain
             before
             it
             ,
             that
             the
             Children
             of
             Israel
             could
             not
             stedfastly
             look
             to
             the
             end
             of
             it
             ,
             because
             their
             
               minds
               were
               blinded
               ,
               and
               even
               unto
               this
               day
               ,
               when
               Moses
               is
               read
               ,
               the
               vail
               is
               upon
               their
               heart
               ,
            
             v.
             13
             ,
             14
             ,
             15.
             
             But
             the
             Gospel
             is
             clear
             and
             perspicuous
             ,
             making
             us
             
               with
               open
               face
               behold
               a●…
               in
               a
            
             
             
               glass
               ,
               the
               glory
               of
               the
               Lord
               ,
            
             v.
             18.
             
             So
             excellent
             also
             is
             the
             New
             Testament
             above
             the
             
               Old
               in
               its
               Promises
            
             ;
             Therefore
             to
             confound
             the
             Gospel
             with
             the
             Law
             ,
             or
             the
             New
             with
             the
             Old
             Testament
             ,
             is
             to
             confound
             light
             with
             darknesse
             ,
             life
             with
             death
             ,
             liberty
             with
             bondage
             .
          
           
             15.
             
             This
             made
             St.
             Paul
             so
             vehemently
             expostulate
             with
             ,
             or
             rather
             exclaime
             against
             the
             Galathians
             ,
             saying
             ,
             
               Tell
               me
               ye
               that
               desire
               to
               be
               under
               the
               Law
               ,
               do
               you
               not
               heare
               the
               Law
               ?
            
             Gal.
             4.
             21.
             
             He
             justly
             upbraids
             them
             with
             desiring
             it
             (
             saith
             St.
             Chrys.
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             For
             it
             was
             not
             a
             thing
             that
             had
             been
             of
             his
             Preaching
             ,
             but
             only
             of
             their
             own
             phansying
             ;
             not
             a
             thing
             that
             God
             required
             ,
             but
             that
             themselves
             desired
             ;
             not
             a
             matter
             of
             their
             Obligation
             ,
             but
             only
             of
             their
             Contention
             ,
             to
             be
             under
             the
             Law
             ,
             as
             it
             was
             a
             Covenant
             of
             Life
             and
             Salvation
             ;
             and
             accordingly
             he
             confutes
             this
             their
             desire
             even
             by
             the
             Law
             it self
             ;
             shewing
             that
             if
             they
             looked
             into
             the
             Allegory
             therein
             delivered
             by
             Moses
             ,
             they
             would
             find
             as
             great
             a
             difference
             betwixt
             the
             Old
             and
             the
             New
             Testament
             ,
             as
             was
             betwixt
             Abrahams
             two
             wives
             ,
             Agar
             and
             Sarah
             ;
             which
             
             represented
             the
             said
             two
             Testaments
             :
             For
             as
             Abraham
             had
             two
             wives
             ,
             the
             one
             a
             bond
             woman
             ,
             the
             other
             a
             free
             woman
             ;
             so
             God
             had
             made
             two
             Covenants
             or
             Testaments
             with
             mankind
             ,
             the
             one
             under
             the
             Law
             which
             gendred
             unto
             bondage
             ;
             the
             other
             under
             the
             Gospel
             ,
             which
             hath
             free
             born
             children
             ;
             
               These
               are
               the
               two
               Covenants
            
             ,
             ver
             .
             24.
             
             And
             as
             Agar
             though
             accounted
             fruitful
             ,
             yet
             brought
             but
             a
             small
             progeny
             to
             Abraham
             by
             Ishmael
             ,
             whereas
             Sarah
             who
             was
             looked
             upon
             as
             barren
             ,
             brought
             a
             great
             progeny
             to
             him
             by
             Isaac
             ;
             So
             the
             Old
             Testament
             brought
             forth
             children
             to
             God
             only
             in
             the
             confines
             and
             precincts
             of
             Judea
             ,
             but
             the
             New
             Testament
             is
             fruitful
             over
             the
             face
             of
             the
             whole
             Earth
             ;
             Therefore
             it
             is
             said
             ,
             
               Rejoyc●…
               thou
               barren
               that
               bearest
               not
               ;
               for
               the
               desolate
               ,
            
             that
             is
             ,
             The
             Christian
             Church
             represented
             by
             
               Sarah
               ,
               hath
               many
               more
               children
               than
               she
               which
               hath
               an
               husband
               ,
            
             that
             is
             the
             Jewish
             Synagogue
             represented
             by
             Agar
             ,
             ver
             .
             27.
             
             And
             as
             Agar
             had
             children
             borne
             after
             the
             flesh
             ,
             or
             according
             to
             the
             course
             of
             nature
             .
             But
             Sarah
             had
             children
             born
             after
             the
             Spirit
             ,
             or
             by
             vertue
             of
             Gods
             Promise
             ;
             So
             the
             Old
             Testament
             (
             for
             what
             appeared
             in
             the
             letter
             )
             had
             
             nothing
             but
             the
             ordinary
             strength
             of
             nature
             to
             bring
             forth
             children
             ;
             but
             the
             New
             Testament
             hath
             the
             extraordinary
             Grace
             of
             God
             ;
             
               Now
               we
               brethren
               as
               Isaac
               was
               ,
               are
               the
               children
               of
               Promise
               ,
            
             ver
             .
             28.
             
             Again
             ,
             as
             Ismael
             was
             of
             an
             unquiet
             and
             malicious
             disposition
             ,
             hating
             and
             persecuting
             his
             brother
             Isaac
             ;
             So
             those
             who
             look
             to
             be
             saved
             by
             the
             Old
             Testament
             ,
             trusting
             to
             themselves
             and
             the
             endowments
             of
             nature
             ,
             do
             scoffe
             and
             persecute
             those
             who
             look
             to
             be
             saved
             by
             t●…e
             New
             Testament
             ,
             trusting
             to
             their
             Saviour
             ,
             and
             the
             endowments
             of
             his
             Grace
             ;
             
               As
               then
               he
               that
               was
               borne
               after
               the
               flesh
               ,
               persecuted
               him
               that
               was
               borne
               after
               the
               spirit
               ,
               even
               so
               it
               is
               now
               ,
            
             ver
             .
             29.
             
             Lastly
             ,
             As
             Ismael
             was
             at
             length
             cast
             out
             of
             his
             Fathers
             house
             ,
             and
             Isaac
             was
             made
             his
             sole
             heire
             ,
             so
             those
             that
             rely
             upon
             Moses
             and
             look
             to
             be
             saved
             by
             the
             Old
             Testament
             ,
             will
             be
             excluded
             out
             of
             Gods
             family
             ;
             whereas
             those
             who
             rely
             upon
             Christ
             ,
             and
             look
             to
             be
             saved
             by
             the
             New
             Testament
             ,
             will
             without
             doubt
             be
             admitted
             to
             his
             heavenly
             iuheritance
             ;
             
               Cast
               out
               the
               bond-woman
               and
               her
               son
               ,
               for
               the
               son
               of
               the
               bond-woman
               shall
               not
               be
               heire
               with
               the
               son
               of
               the
               free-woman
               ,
            
             ver
             .
             30.
             
          
           
             16.
             
             But
             why
             should
             I
             labour
             to
             add
             
             light
             to
             the
             Sun-beam
             ,
             the
             most
             glorious
             beam
             of
             the
             Sun
             of
             Righteousness
             ;
             for
             by
             the
             consent
             of
             all
             Christians
             ,
             the
             very
             ground
             upon
             which
             Christianity
             is
             justified
             against
             Judaisme
             ,
             is
             this
             ,
             That
             the
             Old
             Testament
             delivereth
             but
             the
             figure
             and
             the
             shadow
             of
             the
             New
             ;
             wherefore
             we
             can
             go
             to
             the
             Old
             Testament
             only
             for
             the
             figure
             and
             shadow
             ,
             we
             must
             come
             to
             the
             New
             Testament
             for
             the
             body
             &
             substance
             both
             of
             our
             Religion
             and
             of
             our
             Salvation
             .
          
           
             So
             vast
             a
             difference
             is
             there
             betwixt
             the
             Old
             and
             the
             New
             Testament
             ,
             both
             in
             Gods
             and
             in
             his
             Churches
             account
             ;
             yet
             you
             seem
             to
             confound
             these
             two
             Testaments
             by
             saying
             ,
             
               The
               New
               Testament
               is
               a
               conditional
               Covenant
               by
               which
               we
               are
               bound
               to
               do
               very
               many
               things
               our selves
               for
               the
               obtaining
               of
               the
               promised
               inheritance
               ,
               wherein
               if
               we
               fail
               ,
               we
               shall
               never
               obtain
               the
               same
            
             ;
             For
             this
             definition
             placeth
             the
             obtaining
             of
             our
             inheritance
             ,
             not
             in
             Believing
             ,
             but
             in
             Doing
             ;
             whereas
             perfect
             obedience
             was
             the
             condition
             of
             Salvation
             in
             the
             Old
             ,
             but
             Faith
             is
             the
             condition
             of
             Salvation
             in
             the
             New
             Testament
             ;
             There
             the
             primum
             Praedicatum
             ,
             the
             first
             thing
             Preached
             ,
             was
             
               Do
               this
               and
               live
            
             ;
             Here
             the
             primum
             Praedicatum
             ,
             the
             first
             thing
             Preached
             ,
             is
             
             Repent
             for
             not
             doing
             ,
             and
             Believe
             in
             him
             that
             hath
             done
             it
             ,
             and
             you
             shall
             live
             .
             There
             perfect
             obedience
             was
             not
             only
             the
             obligation
             of
             the
             persons
             Covenanting
             ,
             but
             also
             the
             condition
             of
             the
             Covenant
             ;
             here
             though
             it
             is
             still
             the
             obligation
             of
             the
             persons
             Covenanting
             ,
             (
             for
             God
             hath
             not
             lost
             his
             right
             of
             cluiming
             ,
             nor
             Gods
             Law
             her
             power
             of
             requiring
             perfect
             obedience
             )
             yet
             is
             it
             not
             the
             condition
             of
             the
             Covenant
             ;
             for
             the
             New
             Testament
             promiseth
             life
             upon
             true
             Faith
             ,
             which
             the
             Old.
             Testament
             promised
             only
             upon
             full
             and
             perfect
             obedience
             ;
             and
             though
             it
             bids
             us
             obey
             as
             well
             as
             the
             Old
             ,
             yet
             it
             annexes
             not
             the
             conveyance
             of
             life
             upon
             our
             Obeying
             ,
             but
             upon
             our
             Believing
             ,
             requiring
             our
             obedience
             as
             a
             duty
             of
             Rightteousness
             ;
             but
             not
             making
             it
             the
             condition
             of
             life
             ;
             And
             whereas
             you
             say
             ,
             
               The
               New
               Testament
               is
               a
               conditional
               Covenant
               ,
               binding
               us
               to
               do
               very
               many
               things
               our selves
               ,
               for
               obtaining
               the
               promised
               inheritance
               ,
            
             I
             challenge
             you
             to
             name
             that
             one
             thing
             to
             which
             you
             dare
             annex
             your
             Fac
             &
             vives
             ,
             
               Do
               this
            
             (
             as
             you
             ought
             to
             do
             it
             )
             
               and
               live
            
             ,
             upon
             doing
             of
             which
             ,
             (
             so
             exactly
             and
             perfectly
             as
             Gods
             Law
             requires
             ,
             )
             you
             dare
             be
             so
             hardy
             as
             to
             venture
             your
             soul
             ,
             or
             so
             easie
             as
             to
             hazard
             your
             Salvation
             ;
             
             I
             doubt
             not
             but
             you
             will
             be
             glad
             to
             admit
             of
             a
             mitigation
             ,
             and
             pray
             God
             to
             accept
             of
             your
             serious
             endeavour
             instead
             of
             your
             exact
             performance
             ;
             and
             of
             your
             
               true
               Repentance
            
             instead
             of
             your
             
               due
               Obedience
            
             ;
             and
             of
             your
             Saviours
             compleat
             doing
             it
             for
             you
             ,
             instead
             of
             your
             incompleat
             doing
             it
             for
             your self
             ;
             and
             then
             your
             Fac
             &
             Vives
             ,
             will
             be
             but
             our
             Crede
             &
             Vives
             ;
             your
             
               do
               this
               and
               live
            
             ,
             will
             be
             but
             our
             
               Believe
               in
               him
               that
               hath
               done
               it
               and
               live
            
             ;
             and
             you
             will
             become
             one
             of
             those
             Evangelical
             brethren
             whom
             your
             proud
             Justitiaries
             now
             so
             scoffe
             at
             ;
             or
             having
             broken
             the
             condition
             of
             the
             Covenant
             ,
             that
             is
             
               perfect
               Obedience
            
             ,
             you
             must
             be
             contented
             to
             lose
             the
             Promise
             of
             the
             Covenant
             ,
             that
             is
             ,
             
               eternal
               Salvation
            
             ;
             for
             your self
             have
             approved
             that
             saying
             ,
             (
             which
             I
             think
             no
             Divine
             is
             able
             to
             disprove
             ,
             )
             
               A
               Covenant
               doth
               wholly
               depend
               upon
               mutual
               conditions
               ,
               which
               if
               either
               party
               fa●…l
               ,
               the
               Covenant
               is
               broken
               and
               made
               of
               none
               effect
               :
            
             which
             was
             the
             reason
             assigned
             by
             me
             ,
             
               why
               I
               was
               afra●…d
               of
               the
               Covenant
               ,
               and
               did
               fly
               to
               the
               Testament
               ,
            
             because
             I
             found
             better
             Conditions
             in
             the
             Testament
             (
             properly
             so
             called
             )
             
               than
               in
               the
               Covenant
               ;
               and
               't
               is
               something
               strange
               ,
            
             you
             should
             at
             the
             same
             time
             dislike
             my
             Doctrine
             
             about
             the
             Testament
             ,
             and
             yet
             approve
             the
             reason
             of
             it
             about
             the
             Covenant
             ;
             For
             my
             part
             ,
             I
             cannot
             but
             think
             it
             neerly
             concernes
             all
             Christian
             Divines
             ,
             as
             the
             Trustees
             of
             Gods
             Truth
             and
             of
             their
             neighbours
             souls
             ,
             (
             least
             they
             should
             betray
             them
             both
             together
             )
             not
             to
             clog
             Christs
             Covenant
             of
             Salvation
             with
             impossible
             conditions
             ,
             such
             as
             God
             hath
             not
             required
             ,
             and
             man
             cannot
             performe
             ,
             even
             with
             the
             conditions
             of
             impeccable
             righteousness
             ,
             and
             perfect
             obedience
             in
             and
             from
             themselves
             ,
             which
             have
             been
             fulfilled
             and
             are
             to
             be
             expected
             only
             in
             and
             from
             their
             Saviour
             :
             For
             he
             that
             said
             to
             his
             Apostles
             ,
             Docentes
             eos
             servare
             omnia
             quaecunque
             mandavi
             vobis
             ,
             Mat.
             28.
             20.
             did
             likewise
             say
             to
             one
             of
             them
             ,
             and
             in
             him
             to
             all
             the
             rest
             ,
             Testificans
             Judaeis
             atque
             gentibus
             ,
             in
             Deum
             poenitentiam
             ,
             &
             fidem
             in
             Dominum
             nostrum
             Jesum
             Christum
             ,
             Act.
             20.
             21.
             
             He
             that
             said
             by
             St.
             
               Matthew
               ,
               Teaching
               them
               to
               observe
               all
               things
               whatsoever
               I
               have
               commanded
               ,
            
             to
             make
             his
             people
             zealous
             of
             good
             works
             ,
             did
             also
             say
             by
             St.
             
               Luke
               ,
               testifying
               both
               to
               the
               Jews
               and
               also
               to
               the
               Greeks
               ,
               Repentance
               towards
               God
               and
               Faith
               towards
               our
               Lord
               Jesus
               Christ
               ,
            
             to
             make
             his
             
             people
             see
             their
             works
             were
             not
             so
             good
             but
             that
             they
             needed
             Faith
             and
             Repentance
             to
             make
             them
             better
             ;
             and
             therefore
             God
             though
             in
             Justice
             he
             required
             their
             most
             perfect
             obedience
             ,
             
               perfect
               in
               parts
            
             according
             to
             the
             Tenour
             of
             all
             his
             Commandements
             ,
             and
             
               perfect
               in
               degrees
            
             ,
             according
             to
             the
             rigour
             of
             them
             ,
             yet
             he
             was
             pleased
             in
             mercy
             to
             accept
             the
             will
             for
             the
             deed
             ,
             sincere
             obedience
             for
             perfect
             obedience
             ,
             the
             entire
             endeavour
             for
             the
             full
             performance
             ,
             and
             had
             accordingly
             in
             this
             Covenant
             of
             Grace
             annexed
             their
             Salvation
             not
             to
             the
             condition
             of
             their
             perfect
             obedience
             as
             in
             the
             Covenant
             of
             works
             ,
             but
             to
             the
             condition
             of
             their
             Faith
             in
             Christ
             who
             was
             made
             obedient
             to
             the
             death
             ,
             even
             the
             death
             of
             the
             Crosse
             ,
             to
             make
             an
             atonement
             for
             their
             disobedience
             :
             Both
             the
             Covenants
             were
             made
             with
             Adam
             for
             all
             mankind
             ;
             the
             Covenant
             of
             Works
             before
             his
             fall
             ,
             the
             Covenant
             of
             Grace
             soon
             after
             it
             ;
             And
             though
             they
             were
             very
             neer
             joyned
             in
             time
             ,
             (
             for
             Adam
             is
             generally
             thought
             not
             to
             have
             stood
             one
             full
             day
             in
             his
             innocency
             ,
             )
             yet
             are
             they
             very
             farre
             separated
             in
             nature
             ,
             even
             as
             farre
             as
             Justice
             and
             Mercy
             in
             God
             ,
             or
             innocency
             and
             sin
             
             in
             man
             ;
             the
             one
             Covenant
             being
             to
             save
             the
             Righteous
             by
             the
             Rules
             of
             Justice
             ,
             the
             other
             being
             to
             save
             the
             sinner
             by
             the
             pleas
             of
             Mercy
             :
             The
             Covenant
             renewed
             to
             the
             Jews
             by
             
               Moses
               was
               that
               of
               Works
            
             ,
             to
             keep
             them
             in
             bondage
             that
             they
             might
             gaspe
             and
             sigh
             and
             groan
             after
             their
             Redeemer
             ;
             The
             Covenant
             renewed
             to
             the
             Christians
             by
             our
             Saviour
             Christ
             ,
             
               is
               that
               of
               Grace
            
             ,
             to
             enstate
             them
             in
             libertie
             ,
             that
             they
             may
             see
             the
             Mercy
             and
             enjoy
             the
             Comfort
             of
             their
             Redemption
             .
             What
             was
             of
             Grace
             or
             Mercy
             in
             the
             Covenant
             by
             Moses
             ,
             was
             not
             from
             Moses
             but
             from
             Christ
             :
             Not
             from
             the
             Covenant
             ,
             but
             from
             the
             Testament
             ;
             and
             therefore
             that
             was
             properly
             called
             
               a
               Covenant
            
             ,
             because
             it
             gave
             life
             only
             upon
             the
             strict
             Rules
             of
             Justice
             ;
             But
             this
             is
             more
             properly
             called
             
               a
               Testament
            
             ,
             because
             it
             gives
             life
             upon
             the
             relaxation
             of
             those
             strict
             Rules
             of
             Justice
             ,
             and
             admits
             the
             condescensions
             and
             mitigations
             of
             mercy
             :
             Each
             Covenant
             is
             Conditional
             ,
             promising
             everlasting
             life
             only
             to
             those
             who
             keep
             its
             Conditions
             ;
             Bur
             the
             Covenant
             of
             Works
             promiseth
             life
             upon
             the
             Condition
             of
             Doing
             ,
             accepting
             only
             of
             perfect
             Righteousness
             and
             Obedience
             ;
             The
             Covenant
             of
             Grace
             
             promiseth
             life
             upon
             the
             Condition
             of
             Believing
             ,
             accepting
             of
             Righteousness
             and
             Obedience
             ,
             if
             it
             be
             sincere
             ,
             though
             it
             be
             not
             perfect
             ;
             that
             is
             ,
             Accepting
             of
             Repentance
             for
             Obedience
             ,
             and
             of
             Faith
             for
             Righteousness
             :
             So
             that
             the
             New
             Testament
             by
             Christ
             ,
             though
             it
             be
             a
             conditional
             Covenant
             as
             was
             the
             Old
             by
             Moses
             ,
             yet
             hath
             it
             not
             the
             same
             Condition
             with
             that
             ,
             (
             as
             your
             words
             import
             )
             but
             a
             Condition
             quite
             different
             from
             it
             ;
             sc.
             the
             Condition
             of
             Believing
             ,
             instead
             of
             doing
             :
             For
             so
             it
             is
             said
             ,
             
               God
               having
               raised
               up
               his
               Son
               Jesus
               ,
               sent
               him
               to
               blesse
               you
               in
               turning
               away
               every
               one
               of
               you
               from
               his
               iniquities
               ,
            
             Act.
             3.
             26.
             
             In
             that
             our
             Jesus
             came
             to
             bless
             us
             by
             turning
             us
             from
             our
             iniquities
             ,
             't
             is
             evident
             we
             must
             turn
             from
             our
             sins
             ,
             or
             we
             cannot
             have
             his
             blessing
             ;
             But
             in
             that
             't
             is
             He
             that
             blesseth
             us
             ,
             't
             is
             as
             evident
             our
             blessing
             depends
             not
             upon
             our
             Obedience
             ,
             but
             upon
             our
             Faith
             ;
             not
             upon
             our
             Own
             ,
             but
             upon
             His
             Righteousness
             :
             Wherefore
             though
             we
             allow
             and
             affirme
             ,
             that
             all
             things
             must
             be
             done
             by
             Christians
             which
             Christ
             hath
             commanded
             ,
             and
             that
             Christ
             hath
             commanded
             all
             the
             moral
             duties
             ,
             that
             were
             before
             commanded
             by
             Moses
             ,
             (
             for
             ,
             
               Be
               ye
               perfect
               even
               as
               your
            
             
             
               Father
               which
               is
               in
               heaven
               is
               perfect
               ,
            
             Mat.
             5.
             allows
             not
             a
             lesse
             ,
             but
             rather
             requires
             a
             greater
             perfection
             under
             the
             Gospel
             than
             under
             the
             Law
             ,
             )
             yet
             we
             dare
             not
             take
             our
             
               Personal
               doing
            
             ,
             that
             is
             ,
             
               our
               doing
               by
               our selves
            
             for
             the
             condition
             of
             the
             New
             Covenant
             ,
             as
             if
             our
             Salvation
             depended
             upon
             that
             ,
             but
             only
             our
             
               Virtual
               Doing
            
             ,
             that
             is
             ,
             
               our
               Doing
               by
               our
               blessed
               Saviour
               ,
            
             whose
             obedience
             is
             made
             ours
             by
             the
             power
             of
             Faith
             ;
             or
             
               our
               hearty
               desire
               of
               Doing
               ,
               and
               sorrow
               for
               not
               Doing
               ,
            
             which
             is
             accepted
             as
             Obedience
             by
             the
             power
             of
             Repentance
             ;
             Bona
             opera
             per
             peccata
             mortificata
             reviviscunt
             per
             poenitentiam
             ,
             is
             the
             general
             Tenent
             of
             the
             School
             ,
             
               good
               works
               that
               have
               been
               buried
               by
               sin
               ,
               are
               revived
               by
               Repentance
            
             ;
             As
             our
             sins
             have
             power
             to
             bury
             our
             good
             works
             ,
             so
             our
             Repentance
             hath
             power
             to
             raise
             them
             up
             again
             ;
             which
             clearly
             shews
             it
             is
             not
             our
             Righteousnesse
             ,
             but
             only
             our
             Repentance
             that
             is
             above
             our
             sins
             ;
             For
             our
             Righteousnesse
             may
             be
             overcome
             and
             conquered
             by
             our
             sins
             ,
             but
             our
             sins
             cannot
             be
             overcome
             and
             conquered
             by
             our
             Righteousness
             ,
             (
             we
             must
             go
             to
             our
             blessed
             Redeemer
             for
             that
             conquest
             ,
             )
             but
             only
             by
             our
             Repentance
             .
             17.
             
             Wherefore
             I
             will
             
             make
             bold
             to
             change
             your
             definition
             and
             say
             ,
             
               Christs
               New
               Testament
               is
               a
               new
               conditional
               Covenant
               with
               us
               ,
               by
               which
               we
               are
               bound
               to
               repent
               for
               not
               perfectly
               doing
               all
               those
               things
               our selves
               ,
               which
               God
               hath
               commanded
               us
               ,
               and
               to
               believe
               in
               him
               that
               hath
               perfectly
               done
               them
               all
               for
               us
               ,
               that
               we
               may
               obtain
               the
               promised
               inheritance
               ;
               in
               which
               condition
               if
               we
               fail
               ,
            
             (
             sc.
             of
             believing
             ,
             but
             not
             of
             Doing
             )
             
               we
               shall
               never
               attain
               thereto
            
             ,
             for
             to
             put
             Doing
             (
             properly
             so
             taken
             ,
             and
             't
             is
             not
             for
             a
             Divine
             to
             speak
             improperly
             )
             as
             the
             Condition
             of
             life
             or
             Salvation
             ,
             is
             to
             set
             up
             the
             Covenant
             of
             Works
             ,
             not
             the
             Covenant
             of
             Grace
             ,
             and
             that
             is
             to
             puzzle
             ,
             not
             to
             Preach
             true
             Christianity
             :
             We
             find
             Adam
             had
             but
             one
             poor
             Commandement
             upon
             the
             first
             Covenant
             ,
             viz.
             Not
             to
             eat
             of
             the
             fruit
             of
             one
             single
             Tree
             among
             so
             many
             ,
             and
             he
             kept
             it
             not
             though
             he
             was
             endued
             with
             strength
             to
             keep
             it
             ;
             he
             was
             to
             do
             but
             one
             thing
             whiles
             he
             had
             his
             perfect
             strength
             ,
             and
             he
             did
             it
             not
             ;
             And
             how
             can
             you
             say
             ,
             that
             
               a
               better
               Covenant
            
             binds
             us
             
               to
               do
               many
               things
            
             ,
             or
             else
             to
             forfeit
             our
             inheritance
             ,
             now
             we
             have
             lost
             our
             strength
             ,
             and
             are
             not
             able
             to
             do
             rightly
             and
             perfectly
             so
             much
             as
             one
             ?
             Therefore
             pray
             let
             the
             Condition
             
             of
             life
             in
             the
             second
             Covenant
             ,
             not
             be
             our
             Doing
             ,
             but
             our
             Believing
             ;
             not
             our
             
               entire
               Obedience
            
             ,
             but
             our
             
               entire
               Repentance
            
             ;
             And
             let
             him
             alone
             have
             the
             glory
             of
             perfect
             Obedience
             ,
             who
             came
             from
             Heaven
             to
             purchase
             it
             :
             and
             the
             rather
             because
             he
             purchased
             it
             ,
             not
             
               for
               himself
            
             but
             
               for
               us
            
             ,
             allowing
             the
             benefit
             of
             it
             to
             his
             Servants
             ,
             though
             he
             reserve
             the
             glory
             of
             it
             only
             to
             himself
             :
             we
             must
             do
             the
             best
             we
             can
             to
             keep
             off
             ,
             and
             to
             east
             out
             the
             great
             Dragon
             ,
             that
             old
             Serpent
             called
             the
             Devil
             and
             Satan
             ;
             but
             pray
             let
             it
             be
             only
             the
             seed
             of
             the
             Woman
             that
             shall
             break
             this
             Serpents
             Head
             ;
             and
             let
             not
             us
             think
             we
             are
             able
             to
             break
             it
             .
             Nor
             have
             you
             made
             the
             condition
             of
             Salvation
             any
             whit
             lighter
             or
             easier
             by
             saying
             
               we
               are
               bound
               to
               do
               many
               things
            
             our selves
             ,
             then
             if
             you
             had
             said
             
               we
               are
               boun●…
               to
               do
               all
               things
            
             ;
             For
             if
             Doing
             be
             the
             condition
             of
             life
             ,
             it
             must
             reach
             to
             All
             Things
             that
             are
             to
             be
             done
             ;
             else
             not
             Doing
             will
             be
             the
             Condition
             as
             well
             as
             Doing
             :
             And
             without
             doubt
             ,
             if
             we
             can
             do
             any
             
               one
               thing
            
             so
             exactly
             and
             perfectly
             as
             fully
             to
             satisfie
             the
             Obligation
             of
             the
             Law
             ,
             we
             may
             do
             many
             ,
             and
             consequently
             All
             ,
             and
             then
             what
             need
             we
             the
             seed
             of
             the
             Woman
             to
             break
             the
             
             Serpents
             Head
             ,
             since
             we
             can
             break
             it
             our selves
             ?
             for
             if
             we
             can
             take
             away
             his
             sting
             ,
             we
             may
             easily
             break
             his
             Head
             ;
             Now
             the
             sting
             of
             the
             Serpent
             is
             sin
             ,
             and
             the
             strength
             of
             sin
             is
             the
             Law
             :
             Therefore
             if
             the
             Law
             be
             fully
             kept
             ,
             sin
             can
             have
             no
             strength
             ,
             and
             the
             Serpent
             can
             have
             no
             sting
             .
          
           
             I
             do
             not
             think
             there
             is
             in
             all
             Christendom
             so
             religious
             a
             Votarie
             but
             will
             confesse
             that
             the
             old
             Serpent
             hath
             at
             some
             time
             or
             other
             by
             his
             sophistry
             beguiled
             him
             ,
             with
             his
             venome
             defiled
             him
             ,
             by
             his
             power
             overcome
             him
             ,
             and
             that
             therefore
             in
             himself
             he
             hath
             been
             captivated
             under
             Ignorance
             ,
             guiltinesse
             ,
             and
             infirmity
             ,
             even
             through
             his
             actual
             sins
             ,
             and
             should
             still
             have
             been
             detained
             under
             that
             captivity
             ,
             if
             God
             had
             not
             mercifully
             given
             him
             such
             a
             Redeemer
             who
             was
             pleased
             to
             be
             his
             Prophet
             to
             instruct
             his
             Ignorance
             ,
             his
             Priest
             to
             expiate
             his
             guiltiness
             ,
             and
             his
             King
             to
             strengthen
             his
             Infirmities
             ;
             If
             he
             confesse
             this
             ,
             he
             hath
             great
             reason
             to
             mistrust
             his
             own
             doing
             :
             If
             he
             confesse
             it
             not
             ,
             He
             hath
             the
             greater
             reason
             to
             instruct
             himself
             .
             For
             his
             ignorance
             keeping
             him
             from
             the
             knowledge
             of
             what
             he
             is
             to
             do
             ,
             his
             guiltiness
             keeping
             
             him
             from
             the
             desire
             ,
             and
             his
             weaknesse
             keeping
             him
             from
             the
             power
             of
             doing
             it
             ,
             he
             cannot
             hope
             to
             be
             saved
             by
             his
             Obedience
             ,
             but
             by
             his
             Faith
             ;
             not
             by
             his
             Doing
             ,
             but
             by
             his
             Believing
             ,
             Thus
             St.
             Paul
             preached
             the
             Covenant
             of
             Grace
             ,
             saying
             ,
             
               He
               was
               an
               Apostle
               of
               Jesus
               Christ
               ,
               according
               to
               the
               Faith
               of
               Gods
               Elect
               ,
               and
               the
               acknowledgement
               of
               the
               Truth
               which
               is
               after
               Godlinesse
            
             ;
             there
             's
             the
             Obligation
             to
             righteousness
             in
             the
             Covenant
             of
             Grace
             ;
             But
             this
             righteousnesse
             is
             not
             the
             condition
             of
             life
             in
             that
             Covenant
             ;
             for
             it
             follows
             ,
             
               In
               hope
               of
               eternal
               life
               which
               God
               that
               cannot
               lye
               promised
               before
               the
               world
               began
               ,
            
             Tit.
             1.
             1
             ,
             2.
             
             The
             eternal
             life
             is
             not
             annexed
             to
             
               mans
               performance
            
             ,
             but
             to
             
               Gods
               promise
            
             ;
             not
             to
             
               mans
               duty
            
             ,
             but
             to
             
               Gds
               mercy
            
             :
             For
             this
             promise
             of
             eternal
             life
             was
             made
             before
             man
             was
             created
             ,
             and
             it
             was
             made
             to
             Christ
             ,
             (
             the
             eternal
             Son
             of
             God
             ,
             )
             on
             mans
             behalf
             ,
             
               That
               all
               who
               should
               believe
               in
               him
               according
               to
               the
               Faith
               of
               Gods
               Elect
               ,
               and
               the
               acknowledgement
               of
               the
               Truth
               which
               is
               after
               Godliness
               ,
               should
               through
               that
               Faith
               come
               to
               eternal
               life
               :
            
             Upon
             this
             Promise
             did
             God
             seek
             us
             when
             we
             were
             lost
             ,
             restore
             us
             when
             we
             were
             dead
             ,
             reconcile
             us
             when
             we
             were
             his
             enemies
             ,
             
             and
             upon
             this
             same
             promise
             will
             he
             save
             us
             now
             we
             are
             his
             Servants
             :
             For
             though
             all
             men
             are
             lyars
             and
             
               fail
               of
               their
               Godliness
            
             ,
             yet
             God
             that
             cannot
             lye
             will
             not
             
               fail
               of
               his
               promise
            
             ;
             Thus
             again
             saith
             the
             same
             St.
             
               Paul
               ,
               For
               if
               when
               we
               were
               enemies
               we
               were
               reconciled
               to
               God
               through
               the
               death
               of
               his
               Son
               ;
               much
               more
               being
               reconciled
               we
               shall
               be
               saved
               by
               his
               life
               ,
            
             Rom.
             5.
             10.
             
             There
             was
             first
             an
             Atonement
             to
             be
             made
             for
             our
             reconciliation
             ,
             before
             there
             could
             be
             a
             Covenant
             made
             for
             our
             Salvation
             :
             And
             as
             mans
             righteousness
             did
             not
             make
             the
             Atonement
             ,
             so
             neither
             doth
             mans
             righteousnesse
             fulfill
             the
             Covenant
             :
             we
             are
             eternally
             obliged
             (
             and
             should
             be
             wholy
             devoted
             )
             to
             our
             blessed
             Saviour
             for
             both
             alike
             ;
             as
             That
             we
             have
             been
             reconciled
             ,
             so
             also
             that
             we
             shall
             be
             saved
             ;
             And
             therefore
             we
             must
             take
             that
             for
             the
             condition
             of
             Salvation
             in
             the
             Covenant
             of
             Grace
             ,
             which
             sends
             us
             immediately
             to
             Him
             ,
             to
             wit
             
               Our
               believing
            
             ;
             and
             not
             that
             which
             sends
             us
             to
             our selves
             (
             though
             it
             proceed
             from
             him
             )
             to
             wit
             
               Our
               Doing
            
             :
             Thus
             hath
             the
             common
             mother
             of
             all
             Christians
             ,
             the
             Catholick
             Church
             ,
             taught
             all
             her
             sons
             to
             pray
             ,
             
               That
               in
               all
               our
               works
               begun
               ;
               continued
            
             
             
               and
               end●…d
               in
               thee
               ,
               we
               may
               glorifie
               thy
               Holy
               Name
               ,
               and
               finally
               by
               thy
               mercy
               obtain
               ever
               lasting
               life
            
             ;
             placing
             all
             the
             hopes
             of
             eternal
             life
             ,
             not
             in
             
               mans
               Duty
            
             ,
             but
             in
             
               Gods
               mercy
            
             ;
             that
             is
             ,
             not
             in
             Doing
             but
             in
             Believing
             :
             He
             that
             is
             constantly
             prevented
             in
             all
             his
             Doings
             by
             Gods
             most
             gratious
             favour
             ,
             and
             as
             constantly
             furthered
             by
             his
             continual
             Help
             ,
             must
             needs
             have
             the
             best
             confidence
             of
             his
             Doings
             ,
             yet
             may
             not
             hope
             
               to
               obtain
               the
               promised
               Inheritance
            
             of
             everlasting
             life
             by
             Doing
             ,
             without
             being
             a
             Schismatick
             in
             receding
             from
             the
             Unity
             ,
             and
             a
             Heretick
             in
             departing
             from
             the
             Verity
             of
             the
             Catholick
             Church
             in
             this
             excellent
             Prayer
             ,
             unlesse
             we
             will
             say
             ,
             which
             were
             impious
             once
             to
             think
             ,
             That
             the
             Catholick
             Church
             teacheth
             such
             Devotions
             as
             are
             contrary
             to
             her
             own
             Doctrine
             .
          
           
             18.
             
             Nor
             doth
             this
             assertion
             any
             whit
             lessen
             the
             Obligation
             ,
             though
             it
             doth
             very
             much
             sweeten
             the
             condition
             of
             the
             new
             Testament
             ;
             It
             is
             the
             same
             in
             effect
             with
             the
             old
             Covenant
             as
             to
             the
             
               Matter
               of
               its
               Command
            
             ,
             though
             not
             as
             to
             the
             
               form
               of
               its
               promise
            
             ;
             for
             it
             requires
             what
             we
             are
             bound
             ,
             but
             it
             accepts
             what
             we
             are
             able
             to
             perform
             ;
             It
             commends
             our
             entire
             Obedience
             ,
             
             but
             it
             assures
             Life
             upon
             our
             unfeigned
             faith
             and
             repentance
             ;
             And
             it
             is
             so
             far
             from
             diminishing
             or
             lessening
             any
             wilful
             sin
             ,
             (
             either
             of
             omission
             or
             of
             commission
             )
             that
             it
             rather
             augments
             and
             aggravates
             the
             same
             ;
             For
             whereas
             wilful
             offenders
             did
             before
             trample
             under
             foot
             
               the
               Word
               of
               God
            
             ,
             whereby
             they
             should
             have
             been
             restrained
             ;
             now
             they
             also
             trample
             under
             foot
             
               the
               Blood
               of
               God
            
             ,
             whereby
             they
             have
             been
             redeemed
             from
             their
             fins
             .
             Tell
             me
             what
             is
             wanting
             in
             their
             Obligation
             who
             are
             bound
             by
             promise
             and
             vow
             to
             these
             three
             things
             .
             1.
             
             To
             fosake
             the
             Devil
             and
             all
             his
             works
             ,
             the
             pomps
             and
             vanities
             of
             the
             wicked
             world
             ,
             and
             all
             the
             sinful
             lusts
             of
             the
             flesh
             .
             2.
             
             To
             believe
             all
             the
             Articles
             of
             the
             Christian
             Faith.
             3.
             
             To
             keep
             Gods
             holy
             will
             and
             Commandements
             ,
             and
             to
             walk
             in
             the
             same
             all
             the
             daies
             of
             their
             life
             ;
             And
             every
             childe
             that
             is
             trained
             up
             in
             our
             Church
             ,
             knows
             he
             was
             bound
             to
             all
             these
             when
             he
             first
             received
             the
             Seal
             of
             the
             New
             Covenant
             ,
             and
             therefore
             cannot
             but
             look
             upon
             all
             these
             as
             the
             material
             parts
             of
             his
             Obligation
             by
             that
             Covenant
             ,
             and
             upon
             himself
             as
             a
             most
             perfidious
             wretch
             if
             He
             wilfully
             fail
             in
             any
             
             part
             of
             his
             Obligation
             ,
             and
             as
             a
             most
             miserable
             wretch
             if
             he
             do
             not
             earnestly
             repent
             of
             his
             failings
             ;
             But
             will
             you
             therefore
             say
             ,
             That
             because
             he
             hath
             failed
             in
             these
             ,
             he
             hath
             forfeited
             his
             Salvation
             ?
             Is
             Doing
             all
             these
             (
             as
             they
             ought
             to
             be
             done
             ,
             for
             else
             't
             is
             not
             doing
             of
             them
             )
             the
             formal
             part
             of
             the
             Covenant
             of
             Grace
             ,
             or
             the
             condition
             of
             life
             in
             that
             Covenant
             ?
             May
             we
             not
             say
             That
             he
             forsakes
             the
             world
             ,
             the
             flesh
             and
             the
             Devil
             ,
             
               who
               doth
               not
               follow
               and
               is
               not
               led
               by
               them
               ?
            
             That
             he
             believes
             all
             the
             Articles
             of
             the
             Christian
             Faith
             ,
             who
             cries
             out
             with
             tears
             ,
             
               Lord
               ,
               I
               believe
               ,
               help
               thou
               my
               unbelief
            
             ;
             and
             that
             he
             keeps
             Gods
             Commandements
             ,
             who
             prays
             with
             hearty
             sorrow
             ,
             
               Lord
               have
               mercy
               upon
               me
            
             ,
             and
             with
             hearty
             desire
             ,
             
               Incline
               my
               heart
               to
               keep
               thy
               Law
               ,
            
             or
             
               write
               all
               thy
               Laws
               in
               my
               heart
               I
               beseech
               thee
               :
            
             If
             we
             may
             say
             so
             ,
             then
             this
             is
             that
             which
             God
             requires
             to
             our
             Salvation
             ,
             and
             by
             this
             we
             perform
             the
             condition
             of
             that
             Covenant
             by
             which
             we
             hope
             to
             be
             saved
             :
             wherefore
             though
             Doing
             be
             derived
             into
             the
             Constitution
             ,
             yet
             it
             is
             not
             derived
             into
             the
             Condition
             of
             the
             
               New
               Covenant
            
             :
             The
             Constitution
             of
             the
             New
             Covenant
             is
             ,
             (
             as
             it
             was
             of
             the
             Old
             ,
             )
             according
             
             to
             Justice
             ,
             exacting
             the
             compleat
             performance
             of
             our
             Duty
             (
             as
             it
             is
             said
             ,
             
               This
               day
               thou
               art
               become
               the
               People
               of
               the
               Lord
               thy
               God
               ;
               Thou
               shalt
               therefore
               obey
               his
               voice
               and
               do
               his
               Commandements
               ,
            
             Deut.
             27.
             9
             ,
             10.
             )
             and
             that
             is
             properly
             called
             Doing
             :
             But
             the
             condition
             of
             the
             N●…w
             Covenant
             is
             meerly
             according
             to
             mercy
             ,
             accepting
             our
             sincere
             resolution
             for
             our
             compleat
             performance
             ,
             and
             that
             is
             properly
             called
             Believing
             :
             This
             is
             the
             Condition
             which
             we
             must
             fulfil
             or
             we
             can
             have
             no
             right
             to
             the
             promised
             Inheritance
             ;
             And
             since
             this
             is
             the
             only
             Condition
             we
             can
             fulfil
             ,
             we
             may
             not
             put
             in
             another
             instead
             of
             this
             ,
             no
             more
             then
             we
             may
             put
             our selves
             out
             of
             the
             Hope
             and
             Right
             to
             Gods
             Promises
             ;
             And
             we
             Protestants
             do
             conceive
             we
             have
             the
             greater
             reason
             to
             oppose
             your
             merit
             of
             works
             ,
             because
             That
             hath
             been
             a
             means
             to
             make
             you
             oppose
             the
             grace
             and
             mercy
             of
             Gods
             New
             Covenant
             :
             yet
             to
             shew
             to
             you
             and
             to
             all
             the
             world
             ,
             That
             we
             so
             
               stand
               fast
               in
               the
               liberty
               wherewith
               Christ
               hath
               made
               〈◊〉
               free
               ,
            
             as
             to
             abandon
             all
             manner
             of
             Libertinism
             ,
             we
             acknowledge
             no
             other
             Faith
             to
             fulfil
             the
             Condition
             of
             the
             Covenant
             of
             Grace
             ,
             but
             such
             as
             teacheth
             
             us
             to
             fulfil
             all
             manner
             of
             righteousness
             ;
             A
             Faith
             that
             devotes
             
               the
               whole
               man
            
             to
             God
             ;
             
               In
               his
               understanding
            
             by
             knowing
             and
             believing
             ;
             
               In
               his
               will
            
             ,
             by
             loving
             and
             embracing
             ;
             
               In
               his
               affections
            
             by
             desiring
             and
             prosecuting
             ;
             
               In
               his
               Actions
            
             by
             conforming
             and
             obeying
             :
             A
             Faith
             that
             believes
             in
             
               whole
               Christ
            
             ,
             even
             in
             
               Jesus
               Christ
            
             our
             Lord
             ,
             receiving
             him
             in
             all
             his
             Offices
             ,
             not
             only
             as
             a
             Priest
             to
             reconcile
             us
             by
             his
             death
             ,
             
               there
               's
               Jesus
            
             ;
             and
             as
             a
             Prophet
             to
             instruct
             us
             by
             his
             word
             ,
             
               there
               's
               Christ
            
             ;
             but
             also
             a
             King
             to
             rule
             and
             govern
             us
             by
             his
             Laws
             ,
             
               there
               's
               Lord
            
             ;
             A
             Faith
             that
             believes
             not
             only
             speculatively
             to
             sanctifie
             the
             contemplation
             ,
             but
             also
             Practically
             to
             sanctifie
             the
             conversation
             ,
             having
             a
             firm
             resolution
             of
             obeying
             Christ
             in
             all
             things
             ,
             and
             a
             serious
             repentance
             for
             its
             defects
             and
             wants
             of
             Obedience
             ;
             And
             such
             a
             repentance
             that
             devotes
             the
             whole
             life
             to
             God
             by
             an
             entire
             aversion
             from
             all
             sin
             ,
             and
             by
             an
             entire
             conversion
             to
             all
             righteousness
             ,
             with
             the
             whole
             powers
             and
             faculties
             both
             of
             soul
             and
             body
             ;
             of
             soul
             to
             detest
             sin
             ,
             of
             body
             to
             decline
             it
             ;
             of
             soul
             to
             hunger
             and
             thirst
             after
             righteousness
             ,
             of
             body
             to
             endeavour
             and
             to
             act
             it
             ;
             He
             that
             is
             not
             thus
             qualified
             (
             in
             some
             degree
             ,
             )
             doth
             falsly
             think
             
             himself
             in
             the
             state
             of
             Grace
             ;
             and
             he
             that
             is
             not
             in
             the
             state
             of
             Grace
             ,
             doth
             in
             vain
             hope
             to
             be
             saved
             by
             the
             Covenant
             of
             Grace
             ;
             and
             concerning
             such
             a
             man
             the
             question
             is
             now
             as
             unanswerable
             (
             and
             will
             be
             to
             the
             worlds
             end
             )
             as
             it
             was
             at
             first
             making
             ,
             
               Can
               Faith
               save
               him
            
             ?
             Jam.
             2.
             14.
             
             For
             the
             Faith
             that
             fulfils
             the
             condition
             of
             the
             New
             Covenant
             ,
             labours
             for
             our
             full
             conformity
             with
             our
             blessed
             Saviour
             ,
             and
             laments
             and
             bewails
             all
             our
             failings
             and
             defects
             in
             the
             persuit
             and
             desire
             of
             that
             consormity
             ;
             It
             layeth
             an
             absolute
             necessity
             upon
             us
             of
             loving
             what
             God
             commands
             ,
             if
             we
             hope
             to
             attain
             what
             God
             hath
             promised
             ;
             It
             requireth
             a
             sincere
             obedience
             of
             all
             ,
             doth
             not
             allow
             a
             wilful
             disobedience
             of
             any
             one
             of
             Gods
             Commands
             :
             yet
             for
             all
             this
             if
             we
             will
             needs
             say
             ,
             That
             Doing
             or
             Obedience
             and
             Righteousness
             is
             the
             condition
             upon
             which
             Salvation
             is
             pomised
             to
             Christians
             ,
             we
             must
             take
             Sorrowing
             for
             Doing
             ,
             Repentance
             for
             Obedience
             ,
             and
             Faith
             for
             righteousness
             ,
             or
             we
             must
             teach
             a
             new
             Covenant
             of
             our
             own
             ,
             not
             of
             Gods
             making
             :
             sure
             I
             am
             ,
             the
             Holy
             Church
             hath
             taught
             us
             both
             to
             say
             ,
             Deus
             qui
             conspicis
             quia
             ex
             nullâ
             nostrâ
             actione
             confidimus
             ,
             Lord
             
             God
             which
             seest
             that
             we
             put
             not
             our
             trust
             in
             any
             thing
             that
             we
             do
             ;
             And
             she
             hath
             taught
             us
             to
             say
             so
             at
             that
             Time
             when
             we
             are
             to
             prepare
             for
             our
             
               strictest
               Doings
               ,
               sc.
            
             those
             which
             accompany
             our
             Lenten
             Fast
             ;
             for
             this
             is
             the
             collect
             of
             Sexagesima
             Sunday
             :
             So
             far
             is
             Holy
             Church
             (
             which
             is
             much
             holier
             then
             the
             best
             of
             her
             members
             )
             from
             placing
             the
             hope
             of
             life
             and
             Salvation
             in
             her
             Doings
             :
             wherefore
             in
             this
             doctrine
             (
             as
             in
             most
             others
             that
             we
             reject
             ,
             )
             your
             late
             Church-men
             have
             sided
             against
             holy
             Church
             ,
             and
             consequently
             our
             Church-men
             can
             the
             better
             justifie
             their
             siding
             against
             them
             .
          
        
      
       
         
           CAP.
           VIII
           .
           
             The
             Conclusion
          
           .
        
         
           1.
           
           
             THe
             Doctrines
             and
             Practices
             of
             Papists
             (
             as
             such
             )
             are
             so
             grosly
             against
             the
             known
             word
             of
             God
             ,
             as
             to
             make
             all
             those
             of
             our
             Communion
             inexcusable
             ,
             who
             out
             of
             pretence
             of
             not
             having
          
           a
           flourishing
           Church
           ,
           
             choo●…e
             not
             to
             have
          
           a
           flourishing
           Religion
           .
        
         
           2.
           
           
             Their
             foretelling
             the
             mischiefs
             now
             befaln
             us
             ,
             was
             no
             more
             from
             the
             Spirit
             of
             Prophecy
             ,
             then
             their
             contriving
             or
             effecting
             them
             from
             the
             spirit
             of
             Piety
             .
          
        
         
         
           THus
           have
           I
           gone
           through
           all
           your
           exceptions
           ,
           as
           plainly
           as
           I
           could
           ,
           but
           much
           more
           largely
           then
           I
           intended
           ;
           For
           the
           more
           I
           enquired
           into
           them
           ,
           the
           more
           I
           found
           cause
           to
           dislike
           them
           ,
           and
           could
           not
           but
           fully
           express
           my
           dislike
           for
           their
           sakes
           ,
           who
           by
           the
           effrantery
           of
           your
           late
           emissaries
           ,
           and
           by
           the
           impiety
           of
           our
           sad
           times
           are
           almost
           ,
           if
           not
           altogether
           ,
           perswaded
           to
           forsake
           the
           Church
           wherein
           they
           were
           made
           Christians
           ,
           under
           fond
           hopes
           of
           bettering
           their
           Christianity
           :
           They
           are
           so
           beguiled
           with
           the
           pretence
           of
           your
           
             flourishing
             Church
          
           ,
           as
           to
           abate
           (
           though
           I
           hope
           not
           to
           abandon
           )
           the
           love
           of
           their
           own
           
             Saving
             Religion
          
           ;
           not
           considering
           ,
           that
           the
           same
           argument
           
             (
             of
             a
             flourishing
             Church
          
           )
           which
           is
           now
           used
           to
           make
           Protestants
           turn
           Papists
           ,
           would
           once
           have
           made
           all
           Orthodox
           Christians
           turn
           Arrians
           ,
           and
           may
           at
           this
           time
           make
           Papists
           turn
           Mahumetans
           ;
           and
           ere
           long
           ,
           (
           if
           the
           sword
           proceed
           to
           cut
           and
           carve
           out
           Religion
           )
           may
           chance
           make
           Protestants
           and
           Papists
           both
           turn
           Atheists
           :
           Sure
           t
           is
           not
           just
           nor
           safe
           for
           Christians
           to
           go
           to
           Church
           as
           Dogs
           ,
           (
           no
           more
           than
           to
           go
           to
           Hell
           as
           Devils
           ,
           )
           
             for
             Company
          
           ;
           since
           they
           cannot
           hope
           to
           be
           
           saved
           for
           the
           
             greatness
             of
             their
             communion
          
           ,
           but
           for
           the
           
             goodness
             of
             their
             Religion
          
           ,
           And
           since
           the
           business
           of
           Religion
           ,
           is
           the
           
             love
             and
             the
             honour
             of
             God
          
           ;
           How
           can
           you
           seek
           the
           Patronage
           of
           the
           Creature
           ,
           as
           if
           he
           were
           more
           friendly
           and
           loving
           to
           you
           than
           the
           Creator
           ,
           and
           not
           sin
           against
           
             this
             love
          
           ?
           How
           can
           you
           religiously
           adore
           or
           invocate
           the
           Creature
           ,
           as
           if
           he
           were
           equally
           to
           be
           honoured
           with
           the
           Creator
           ,
           and
           not
           sin
           against
           
             this
             Honour
          
           ?
           The
           Angels
           
             [
             see
             thou
             do
             it
             not
             ]
          
           is
           in
           this
           case
           most
           justly
           
             our
             Negative
          
           ,
           and
           (
           though
           your
           men
           commonly
           say
           we
           are
           all
           for
           Negatives
           )
           yet
           is
           the
           same
           Angels
           
             [
             worship
             God
             ,
          
           ]
           as
           justly
           and
           as
           readily
           
             our
             Affirmative
          
           .
        
         
           Do
           not
           then
           ask
           me
           
             where
             is
             my
             Church
          
           ?
           till
           you
           can
           answer
           me
           ,
           
             where
             is
             your
             Religion
          
           ?
           For
           't
           is
           not
           in
           the
           adoration
           of
           Saints
           and
           Angels
           ,
           much
           less
           of
           their
           Pictures
           ,
           Reliques
           and
           Images
           ,
           because
           that
           's
           against
           the
           second
           Commandement
           ;
           Nor
           in
           the
           invocation
           of
           Saints
           and
           Angels
           ,
           because
           that
           ,
           if
           mental
           ,
           is
           against
           the
           first
           ;
           if
           Vocal
           ,
           is
           also
           against
           the
           third
           Commandement
           ;
           and
           I
           hope
           you
           will
           not
           call
           that
           Religion
           ,
           which
           is
           directly
           against
           all
           Gods
           Commandements
           concerning
           the
           substance
           of
           Religion
           :
           
           
             i.
             e.
          
           against
           all
           the
           three
           first
           Commandements
           :
           Rather
           consider
           that
           by
           setting
           up
           your
           Church
           against
           Gods
           Word
           ,
           you
           do
           in
           truth
           pull
           down
           your
           Church
           ,
           since
           that
           can
           neither
           have
           Religion
           ,
           nor
           Communion
           ,
           nor
           Jurisdiction
           ,
           neither
           Verity
           ,
           nor
           Unity
           ,
           nor
           Authority
           ,
           but
           from
           Gods
           Word
           ,
           unless
           you
           will
           allow
           your
           Church
           to
           be
           a
           Society
           of
           
             your
             Own
          
           ,
           not
           of
           
             your
             Saviours
          
           making
           ;
           that
           is
           ,
           to
           be
           a
           
             Combination
             of
             sinners
          
           ,
           instead
           of
           being
           a
           
             Communion
             of
             Saints
          
           :
           As
           for
           our
           parts
           ,
           we
           cannot
           but
           think
           it
           very
           impious
           and
           injurious
           for
           the
           Trustees
           of
           Gods
           Truth
           and
           mens
           souls
           ,
           to
           seek
           to
           baffle
           any
           private
           mans
           reason
           by
           inferring
           to
           him
           
             false
             conclusions
          
           ;
           much
           more
           to
           seek
           to
           baffle
           his
           Religion
           by
           imposing
           on
           him
           
             false
             Principles
          
           ,
           whether
           in
           doctrine
           against
           the
           Creed
           ,
           or
           in
           works
           against
           the
           Decalogue
           .
           And
           such
           are
           the
           Conclusions
           &
           the
           Principles
           of
           Religion
           you
           have
           obtruded
           in
           your
           exceptions
           ,
           and
           your
           Zealots
           would
           obtrude
           upon
           our
           belief
           and
           practice
           ,
           By
           which
           alone
           ,
           (
           though
           I
           let
           pass
           all
           the
           rest
           ,
           )
           it
           is
           evident
           to
           common
           sense
           ;
           that
           Protestants
           are
           not
           so
           faulty
           in
           receding
           from
           Papists
           ,
           as
           Papists
           are
           faulty
           in
           receding
           
           from
           Gods
           Truth
           ,
           Bring
           you
           Gods
           Truth
           and
           your
           Church
           together
           ,
           and
           blame
           us
           if
           we
           keep
           our
           Church
           and
           your
           Church
           asunder
           ;
           But
           till
           you
           do
           so
           ,
           though
           you
           more
           love
           to
           make
           Objections
           ,
           yet
           we
           can
           better
           justifie
           the
           making
           them
           ;
           For
           whiles
           you
           object
           against
           
             our
             Church
          
           ,
           we
           object
           against
           
             your
             Religion
          
           ;
           and
           doubtless
           those
           Objections
           more
           savour
           of
           Truth
           ,
           and
           are
           less
           in
           danger
           of
           blasphemy
           ,
           which
           are
           righteously
           made
           against
           
             a
             false
             Religion
          
           ,
           than
           those
           which
           are
           unrighteously
           made
           against
           
             a
             true
             Church
          
           ,
           because
           the
           one
           are
           made
           
             for
             God
          
           ,
           but
           the
           other
           
             against
             him
          
           :
           This
           is
           plain
           ,
           that
           whiles
           we
           object
           against
           your
           doctrine
           and
           worship
           ,
           we
           dispute
           for
           the
           Decalogue
           &
           for
           the
           Creed
           ,
           whereas
           you
           cannot
           object
           against
           any
           doctrine
           that
           we
           profess
           ,
           or
           any
           worship
           that
           we
           practise
           (
           by
           the
           order
           of
           our
           Church
           ,
           )
           but
           you
           must
           dispute
           against
           an
           Article
           of
           the
           Creed
           ,
           or
           a
           Commandement
           of
           the
           Decalogue
           :
           And
           though
           I
           will
           not
           undertake
           to
           justifie
           all
           our
           opinions
           ,
           much
           less
           all
           our
           practices
           ;
           yet
           for
           these
           doctrines
           wherein
           our
           Church
           dissents
           from
           yours
           ,
           and
           for
           this
           worship
           for
           which
           our
           Church
           separates
           from
           yours
           ,
           I
           dare
           boldly
           
           say
           ,
           
             God
             is
             not
             angry
             with
             us
             ,
             though
             you
             be
             .
          
           2.
           
           And
           here
           I
           cannot
           but
           add
           one
           observation
           ,
           which
           though
           it
           concern
           not
           your
           exceptions
           ,
           yet
           it
           very
           much
           concerns
           our
           defence
           ,
           that
           the
           world
           may
           not
           think
           us
           forsaken
           of
           God
           ,
           because
           we
           are
           oppressed
           by
           men
           :
           And
           that
           is
           this
           ;
           Your
           writers
           indeed
           heretofore
           designed
           us
           to
           this
           very
           same
           destruction
           ,
           (
           we
           now
           groan
           under
           ,
           )
           by
           
             their
             Predictions
          
           ;
           but
           t
           was
           whiles
           they
           plotted
           it
           
             by
             their
             contrivances
          
           ,
           that
           the
           common
           rout
           might
           repute
           them
           Prophets
           ,
           whiles
           they
           were
           no
           other
           than
           murderers
           ;
           Hence
           as
           soon
           as
           we
           had
           withdrawn
           from
           you
           (
           I
           mean
           as
           to
           your
           corruptions
           ,
           though
           not
           as
           to
           your
           Communion
           )
           they
           filled
           all
           their
           Comments
           with
           dire
           praesages
           against
           us
           ,
           that
           if
           any
           of
           them
           come
           to
           pass
           ,
           the
           ignorant
           multitude
           might
           impute
           the
           mischief
           to
           the
           Reformation
           ,
           as
           if
           that
           had
           been
           Prophetically
           blasted
           by
           the
           Spirit
           of
           God
           ,
           which
           was
           only
           injuriously
           reviled
           by
           the
           perverseness
           of
           men
           .
        
         
           I
           will
           instance
           but
           in
           one
           ,
           and
           that
           was
           by
           Pererius
           the
           Jesuite
           ,
           in
           his
           Comment
           on
           Gen.
           15.
           16.
           
           If
           any
           man
           (
           saith
           he
           )
           do
           wonder
           why
           God
           suffers
           the
           power
           of
           the
           
           English
           to
           continue
           so
           long
           ,
           let
           him
           consider
           what
           is
           here
           said
           ,
           
             That
             the
             sins
             of
             the
             Amorites
             are
             not
             yet
             full
          
           ;
           Veniet
           etiam
           aliquando
           tandem
           Anglicae
           iniquitatis
           complementum
           ,
           veniet
           tempus
           Divinae
           Vindictae
           :
           Quod
           tempus
           si
           quis
           dixerit
           non
           longè
           nunc
           abesse
           ,
           is
           à
           vero
           ,
           ut
           mea
           conjectura
           fert
           ,
           minimè
           aberraverit
           〈◊〉
           
             The
             time
             will
             come
             ,
             that
             the
             sins
             of
             the
             English
             will
             also
             be
             full
             ,
             and
             then
             God
             will
             certainly
             take
             vengeance
             on
             them
             ;
             and
             if
             any
             man
             think
             that
             time
             not
             to
             be
             far
             off
             at
             this
             instant
             ,
             in
             my
             opinion
             he
             is
             not
             mistaken
             :
          
           This
           man
           out
           of
           his
           zeal
           to
           the
           Sea
           of
           Rome
           ,
           could
           not
           chuse
           but
           call
           us
           Amorites
           ,
           because
           he
           could
           not
           make
           us
           Papists
           ,
           and
           accordingly
           would
           needs
           threaten
           us
           with
           ruine
           and
           destruction
           
             from
             God
          
           ,
           whiles
           it
           was
           designed
           and
           complotted
           
             by
             men
          
           ;
           for
           this
           direful
           prediction
           of
           his
           was
           vented
           neer
           about
           the
           time
           that
           the
           Powder
           Plot
           should
           have
           been
           executed
           ,
           and
           that
           by
           such
           to
           whom
           himself
           was
           very
           near
           in
           Privacy
           ,
           if
           not
           in
           Confederacy
           ;
           However
           ,
           there
           is
           no
           more
           the
           
             Spirit
             of
             Truth
          
           in
           foretelling
           such
           dismal
           Tragedies
           ,
           then
           the
           
             Spirit
             of
             Piety
          
           in
           contriving
           or
           in
           acting
           them
           ;
           If
           there
           be
           ,
           you
           must
           say
           the
           Hugonotes
           in
           France
           were
           Prophets
           
           concerning
           the
           most
           barbarous
           murder
           of
           Henry
           the
           fourth
           ;
           for
           after
           the
           first
           blow
           given
           him
           ,
           they
           told
           him
           ,
           
             That
             for
             denying
             God
             with
             his
             mouth
             ,
             by
             professing
             Popery
             ,
             he
             was
             struck
             in
             the
             mouth
             ;
             and
             bad
             him
             take
             heed
             of
             denying
             God
             in
             his
             heart
             ,
             by
             embracing
             Popery
             ,
             for
             then
             he
             would
             be
             struck
             in
             the
             heart
             .
          
           'T
           is
           known
           what
           afterwards
           befell
           that
           Heroical
           Monarch
           (
           though
           without
           the
           least
           of
           their
           contrivance
           who
           foretold
           it
           )
           yet
           if
           you
           will
           account
           them
           Prophets
           for
           foretelling
           it
           ,
           you
           must
           say
           ,
           
             That
             for
             a
             Protestant
             to
             acknowledge
             the
             Pope
             ,
             is
             to
             deny
             God
             ;
             and
             that
             a
             reconciliation
             to
             the
             one
             ,
             is
             a
             Renuntiation
             of
             the
             other
             :
          
           But
           I
           can
           alledge
           another
           Presage
           concerning
           our
           Churches
           destruction
           ,
           from
           one
           as
           contrary
           to
           your
           Pererius
           ,
           as
           both
           were
           contrary
           to
           the
           true
           Catholick
           Church
           ,
           and
           that
           was
           our
           Brightman
           upon
           the
           Revelation
           ,
           who
           threatned
           that
           God
           would
           spue
           us
           out
           of
           his
           mouth
           ,
           because
           we
           were
           as
           Laodiceans
           ,
           neither
           hot
           nor
           cold
           ;
           for
           though
           we
           had
           heat
           from
           the
           reformed
           doctrine
           ,
           yet
           we
           still
           had
           cold
           from
           the
           unreformed
           Discipline
           ,
           because
           (
           forsooth
           )
           that
           had
           been
           polluted
           and
           tainted
           by
           Popery
           :
           This
           man
           thought
           we
           had
           not
           gone
           far
           enough
           
           from
           Rome
           ,
           (
           as
           Lot
           from
           Sodom
           )
           to
           be
           saved
           from
           destruction
           :
           Pererius
           said
           we
           had
           gone
           too
           far
           :
           So
           either
           for
           going
           or
           for
           not
           going
           ,
           we
           must
           expect
           to
           be
           like
           sheep
           appointed
           for
           the
           slaughter
           ,
           not
           only
           in
           the
           words
           but
           also
           in
           the
           wishes
           (
           if
           not
           in
           the
           contrivances
           )
           of
           both
           Factions
           ,
           who
           though
           they
           differ
           in
           the
           Premisses
           ,
           yet
           agree
           in
           this
           wicked
           Conclusion
           ,
           Nolumus
           hunc
           regnare
           ,
           
             we
             will
             not
             have
             this
             man
             to
             raign
             over
             us
          
           ;
           only
           the
           one
           Faction
           refuseth
           Christ
           
             in
             his
             word
          
           ,
           the
           other
           
             in
             his
             Church
          
           ,
           neither
           considering
           that
           't
           is
           no
           credit
           for
           them
           to
           do
           what
           Pilate
           and
           Herod
           and
           the
           Heathen
           Souldiers
           did
           before
           them
           ;
           and
           no
           discredit
           for
           us
           to
           suffer
           ,
           what
           Christ
           and
           his
           Apostles
           have
           suffered
           before
           us
           .
        
         
           I
           could
           also
           alledge
           the
           most
           Judicious
           yet
           more
           pious
           Hookers
           Presage
           ,
           
             That
             the
             age
             of
             our
             Church
             was
             like
             to
             be
             as
             the
             age
             of
             man
             ,
             which
             by
             trouble
             and
             sorrow
             might
             come
             to
             four
             score
          
           (
           or
           a
           hundred
           )
           years
           ,
           but
           that
           he
           mourned
           as
           a
           Dove
           to
           think
           that
           the
           wickedness
           of
           men
           would
           seek
           to
           destroy
           the
           goodness
           of
           God
           in
           giving
           us
           so
           well
           Tempered
           and
           so
           well
           Ordered
           a
           Church
           ;
           not
           croked
           as
           a
           Raven
           ,
           to
           shew
           his
           desire
           of
           our
           Churches
           destruction
           ;
           For
           clearly
           
           he
           thought
           our
           Religion
           (
           as
           it
           was
           then
           established
           )
           like
           temperamentum
           ad
           pondus
           ,
           of
           
             too
             pure
             a
             constitution
          
           to
           be
           of
           
             any
             lasting
             continuance
          
           ;
           But
           to
           leave
           uncertain
           predictions
           ,
           and
           to
           return
           to
           unerring
           Divinity
           ;
           If
           we
           be
           Amorites
           for
           maintaining
           Gods
           Truth
           ,
           I
           pray
           Sir
           tell
           me
           what
           is
           it
           that
           can
           make
           you
           Israelites
           ?
           Either
           let
           your
           Writers
           
             disprove
             our
             Religion
          
           ,
           or
           not
           
             disparage
             our
             Com●…nion
          
           ;
           For
           though
           our
           sins
           may
           make
           us
           Amorites
           ,
           yet
           Gods
           Truth
           cannot
           but
           keep
           us
           Israelites
           :
           And
           whiles
           we
           keep
           that
           ,
           as
           we
           cannot
           think
           God
           doth
           make
           the
           Prophecies
           of
           
             your
             Spirit
          
           ,
           so
           we
           are
           sure
           he
           will
           hear
           the
           prayers
           of
           
             his
             Own
          
           ,
           and
           this
           among
           the
           rest
           ,
           
             Deliver
             Israel
             O
             God
             out
             of
             all
             his
             troubles
             ,
          
           especially
           out
           of
           all
           those
           troubles
           which
           they
           endure
           for
           being
           thy
           Israel
           ,
           Amen
           ,
           Amen
           .
        
         
           
             O
             pray
             for
             the
             peace
             of
             Jerusalem
             ,
             They
             shall
             prosper
             that
             love
             thee
             .
          
        
         
           Deo
           Trin-uni
           gloria
           in
           aeternum
           .