whatsoever faith is requisite and necessary to salvation as the beliefe of Scripture to be the word of God as is shewed before And this saving faith is the faith of all them that are heires of salvation to wit of all Gods Elect and all the Saints But it seems with Father Bellarmine you have an Implicit faith for your ignorants and an Explicit for you that are great Clerks or the letter of the Creed for those and the sense for these But I handled this also before Onely you propound a Paradox which is no worke for your pen wherein you are the wiser not to take upon you to read or expound such riddles had you been so wise as not to have propounded â— And yet it is the worke of every good Minister of Chrâ—â—t to teach the people what to beleeve and to exhort them to grow in Grace and knowledge and Faith and so declare unto them the whole Counâ—el of God and to keep nothing backe and to build men up in knowledge more and more unto perfection As the Preacher saith Because the Preacher was wise he still taught the people knowledge yea he gave good heed and sought out and set in Order many Proverbs The Preacher sought to find out acceptable words and that which was written was upright even words of truth The words of the wise are aâ— Goads and Nayles fastened by the Masters of Assemblies which are given from one shepheard But this is not a patterne for you to follow neither by your tongue nor pen. You have other imployment for them But though we cannot set a bound to faith in respect of perfection of degrees yet we ought to teach the people all the parts of saving faith and knowledge striving unto perfection And besides it is the duty of every good Minister of Christ to limit and set bounds to all the negatives of faith in discovering all manner of sins and errours which are all contrary and enemies to faith and salvation For which end they must open all the ten Commandements as Christ did Mat. 5. and all other points of saving Doctrine in the Scriptures Now though you have not the skill or will to set bounds how farre men shall beleeve yet you want no will nor power to inhibit and restraine Preachers shewing them how little a way they must goe in teaching the people and so consequently how little a way the people must goe in beleeving and saving knowledge as in restraining and forbidding to preach the Doctrines of Grace as before forbidding Lectures and especially all Sermonâ— on the Lords day afternoon forbidding long Preaching at any time forbidding expounding of the Catethisme as many of your Prelates doe and the like Thus you can finely set men bounds how little thy shall beleeve or know of God to their salvation That 's a worke if not for your pen or hand yet for your head and not unlikely of your hand and pen too L. p. 327. The Romanists dare not beleeve but as the Roman Church beleeves And the Roman Church at this day doth not beleeve the Scripture and the Creeds in the sense in the which the ancient Primitive Church received them P Dare they not How then say you there is possibility of salvation in the Roman Church for any when it condemneth and accurseth saving faith and justification thereby with other saving truths For if the Papists dare not beleeve but as their Church beleeves then they are bound to good behaviour they dare not beleeve to their salvation And if they dare not beleeve to their salvation then they cannot be saved And if they cannot be saved what possibility of salvation for them living and dying in that faith And here Why do you noâ— say in the sense of the Scriptures themselves and not of the Primitive Church But you doe not like the Scripture sense except the Church interpret it You allow not Scriptures to speake for or testifie for themselves You are the same man still And as we sayd before you doe wisely in that to stoppe the mouth of Scripture as Ahab did Michaiahs for it never speaks good of you but evil alwayes L. p. 232. I will acknowledge every fundamentall point of faith as proveable out of the Canon as we account it as if the Apochryphall were added unto it P. As if Apocryphalls were any divine proofe at all of the fundamentall points of faith in Scripture or ought any way in that respect to be so much as named with the Scripture Apocryphalls saith Ierome may be read for instruction of manners but not for confirmation of faith as before L. p. 336. I have lived and shall God-willing dye in that faith of Christ as it was professed in the ancient Primitive Church and as it is professed in the present Church of England P. As you handle the matter ther 's a vast difference between the faith of Christ professed in the ancient Primitive Church and that which is now professed in the present Church of England For the Ancient Primitive Church taken properly and strictly as somtime in your Booke as before you put it was that wherein the Apostles lived Now will ye be tryed by the Ancient Primitive Church of the Apostles held and professed What say you my Lord for your faith in this case Will you put your faith and Religion to the tryall of the most intire and upright Jâ—ry the Twelve Apostles Certainly if you decline this tryall 't is a shrewd suspicion that the faith of yours wherein you are so resolute to live and dye is not right Therfore for shame of the world you must at least professe or pretend that you wil be tryed by the the Faith and Religion which the Apostles and the true Church of God in their time as being the most Pure Prime Ancient Primitive Church held and professed First then That Primitive Church neither held nor professed nor practised any Hierarchicall government of Prelates or Bishops but have câ—ndemned it in their writings the Scriptures of the New Testament And yet I are say you resolve to live and dye Primate of Canterbury and Metropolitan of all England Secondly The Apostles and the ancient Primitive Church in their Age and time had no Altars but onely the Lord Iesus Christ Heb. 13.10 as it is formerly proved but you and your Church of England both set up and worship Altars and â—each the people both by your Books and practise to do so too and force Ministers to erect Altars or force them out of their Churches And this Faith and Religion also I dare say you resolve to live and dye in Thirdly The Apostles and the anciciâ—nt Primitiâ—e Church in their time celebrated and sanctified every Lords day in holy duties onely and in preaching as well in the afternoon as in the fâ—â—enoon never forbidding but still exhorting to preach in season and out of season giving no liberty to vaine and profane sports and Pastimes either upon
their communion with Christ. Now for the second Instance of shaking the Foundation Christ which is Profanesse Tell me are not the ten Commandements Fundamentalls as being the principles and rules of our Sanctification So as the Popes Parasites are not so impudent as in their Decretals and other writings to affirme that he can dispence with the morall Law although they say of him in the Decretalls That Papa aliquando nimium Papaliter dispensat The Pope sometimes dispenseth too papally or Pope-like What say you then of the 4 th Commandement touching the Sabbath day of the Lord our God and the Sanctification thereof Dare you say the Commandement is not Morall being placed in the midst of the Ten And though that seaventh day being the Last of the week as wherein God rested after the finishing of the worke of Creation which he therefore appointed to be the Sabbath day of the Old Testament be now abrogated as giving place to a new Sabbath day the First of the Weeke wherein our Lord Iesus Christ having finished the worke of a New creation rising againe entred into his Rest namely the State of Rest Immortality and Glory is therefore the 4 th Cammandements Morality so abrogated as it is not still in force to injoyne us Christians the Sanctification of that day of the Week which is the Sabbath day of the Lord our God Iesus Christ Or doth it not aswell and by the same Reason bind us Christians to the Sanctification of the first day of the week as whereon the Lord our God Iesus Christ rested from a greater worke of Creation as it did the Jewes to the Sanctification of the 7 th or last day of the Week as whereon the Lord God rested from his worke of the Creation of Heaven and Earth It is so demonstrative and cleare that to deny it argues not onely grosse ignorance in the knowledge of Christ and of Divinity but also a mind destitute of grace and true sanctity that dare imagine the least imperfection or mutability to be in that or any other of the Morall Commandements Now if the 4 th Commandement bind us Christians as 't is cleare it doth and as hereafter I shall take occasion to be a little more large in it to the Sanctification of the Sabbath or rest day of the Lord our God which is now the First day of the weeke upon the same Reason that it obliged the Jewes of the Old Testament to keep the 7 th or last day of the week then is not the open profanation of the Lords day by sports and pastimes a shaking of a foundation of Faith Nor doe I meane onely a Profanation thereof de facto in practise either through ingnorance or custome or frailty but by open and professed Toleration and Dispensation and that by publick Edict incouraging people to such vain sports and pastimes as doe most Heathenishly profane not onely the Day but the very name of Christianity and Christian Profession So as this Profanation and so violation of the 4 th Commandement is of a very high nature and a sinne of presumption as wherein humane Authority lifts it selfe up against and above the Law-giver himselfe daring to dispense with his holy and eternall Law and that in giving liberty to the flesh to commit sinne even with greedinesse Now this Foundation of Faith whereby the Communion of Saints and all true sanctification of life is supported and maintained to wit in the due sanctification of this day in all holy duties publique and private being thus not onely shaken but with high contempt troden under profane feet through intollerable pride of men have you put to your hand as firmly as you can to support it Did you interpose your selfe that that Booke for Sports might not be revived out of the Ashes wherein it had lyen so long buried as it was all rotten and forgotten Or that it might not be reprinted with a new Enforcement Or at least if it must needs be so that it might not be pressed upon Ministers to read it in their Congregations to the manifest dishonour of GOD and their holy Ministry and to the great offence of their Consciences and of their People And when the feare of GOD and their owne Conscience withheld some from reading of it did you spare any of them from suspension at least Did you spare Mr. Wilson of Kent from Suspending him with your own mouth Nay were not divers Ministers in Surrey and els where as in Kent Essex c. so prosecuted as either they were put out of their livings as Mr. Snelling of Kent or els for feare of worse did voluntarily quit their livings and got them gone And when upon petition some were referred to you what reliefe had they Did you put to your hand as firmely as you could to support the poore men Or did you show them the least mercy or favour Nay on the contrary are you not the Grand if not the Sole Instrument both of reviving republishing pressing it upon Ministers punishing and oppressing them yea and undoing them about it Is this to put to your hand as firmly as you can to support such a Foundation of Faith when you not onely shake but breake down the Pillars by whose Ministry such a foundation is maintained Are you not then not onely too wary and one that hath more care of himselfe then of the Cause of Christ but too unreasonably bold and impious in not onely not supporting but putting to your hand as firmely as you can to the utter demolishing and ruinating of these holy Foundations of Faith both by your Antichristian superstition and Heathenish profanesse Nay in so shaking one Foundation the 4 th Commandment in the open toleration of the profanation of the Lords Sabbath day you shake all those ten Foundations overturning all holinesse all duties to God and Man as Infidelity against the first Commandement Setting up your May-Idol-Poles against the second Commandement taking Gods name in vaine in breaking that Baptismall vow of Christianity in renouncing all vanity against the third Commandement despising and abusing Gods Ordinances against the fourth teaching irreverence and disobedience to Parents and Masters and that expresly against the fifth Commandement giving occasion of murther against the sixth of adultery against the seaventh of drunkennesse and so of theft and opening the very flood gate to all wickednesse To conclude this point Either your Lorship is most grosly ignorant of the Foundations of Faith what they be or you are extreamely selfe blind in imagining that the world will not suspect any Serpent lurking under the green leaves of your goodly words having too much tasted of your bitter fruits so as your fair words and foule actions must needs make men asmuch abhorre your gracelesse hypocrisie as they doe your shamelesse impiety while under a faire colour and meere pretence of holding and upholding the Foundations of Faith you undermine them and blow them up L. p. 13 14. Comparing the Church
Conscience Whether the High-Priest Azariah did transgresse or no when King Vzziah in the Temple burnt Incense on the Altar he with fourescore Priests of the Lord that were valient men went in after the King and withstood him saying It perteameth not unto thee Vzziah to burn Incense unto the Lord but to the Priests c. Loe here was a withstanding the King But I will not presse you for your Judgement for I find in the next verse Gods own Judgement of the Case for Vzziah with the Censer in his hand being incensed even while he was wroth with the Priests the leprosie even rose up in his forehead before the Priests in the house of the Lord from beside the Incense-Altar And Azariah the Chiefe Priest and all the Priests looked upon him and behold he was leprous in his forehead and they thrust him out from thence yea he himselfe hasted also to goe out because the Lord had smitten him And Vzziah the King was a Leper unto the day of his death and dwelt in a severall house being a Leper for he was cut off from the house of the Lord and Iotham the Kings son was over the Kings house judging the people of the Land Now to apply this to the present purpose You make your self as the High-Priest of the Church of England Now suppose the King of England should doe that whereby the foundations of Faith and good Manners were shaken what would your Lordship doe I aske not what you would doe in case you should be the Chiefe Agent and Instrument a Counceller a Promoter and a Contriver of such a thing For then it were a vaine Question But suppose you had no hand nor head in it at all and were a man zealous of Gods glory and truly pious and found in the faith and one that knew well what the foundations of Faith and good Manners are and when they are shaken and one that respected more the Kings good and Honour then your own private ends and more Christs Kingdome then any Hierarchy or spirituall-Temporall Principality on Earth and one that loved more to speake the Truth to Kings though you were sure of displeasure then to flatter and speake pleasing things to the ruine of the State and Kingdome though for the present it pleased suppose I say all this for even impossibilities may be supposed then tell me what your selfe a man of such high Place and Grace in Court and of so great Power to perswade and disswade would doe when you should see the Foundations of Faith and good Manners to be shaken by the King or supreme Magistrate For the very Name of shaking the Foundations of Faith and good Manners is enough to shake a Mans heart and cause him to abhorre the very thought of it if he were not either altogether senselesse and ignorant what the Foundations of Faith and Good Manners do meane or knowing them were not either an open or secret enemy unto them For what is such a shaking but a mâ—king way for the sodaine precipitation of the state of all things into inevitable Destruction a dissepating of all humane society a mingling of heaven and earth together in one Chaos of all Confusion And therfore now that we are upon a point of such Moment as it were the Center wheron the worlds Globe is pitched or as the two Pillars in Solomons Temple Iâ—chin and Boas stability and strength Faith and good Manners being the stability and strength of all true Religion of humane society and Civil Politie it wil be worth our Inquiry a little what it is to shake these Foundations or when these Foundations are shaken And it is possible that these Foundations may at this very time be shaken in the Church and state of England and so threaten if not hasten Ruine in somuch as a speedy remedy for prevention upon the discovery may be required You will say God forbid What God forbid that in such a Case a speedy remedy should be used No not so by your leave Well what say you then to your Articles of Religion wherein the Doctrines of Faith of the Church of England and those of them that are according to the expresse Scriptures as Gods Grace in Election Predestination Salvation c. are shaken Are they not shaken and that terribly too by an Edict or Declaration so as they doe at the least nutare et huc illuc fâ—luctuare so reele too and â—ro like a drunken man as no sober man knows to which side they will fall And are not those Doctrines of Gods free and saving Grace in Christ the foundations of Faith which are contained in those Articles Can you deny this Again what say you to the Two Tables wherein are contained the Ten Commandements of Gods Morall Law Are they not also Foundations Yea and Foundations both of Faith and Good Manners For the Foure Commandements of the First Table concern Faith and Religion the Six of the Second Good Manners So much all confesse and your selfe too And you say Emperours and Kings are Cussodes utriusque Tabulae They to whom the Custody and preservation of both Tables of the Law for worship to God and duty to man are commited And That a Booke of the Law was by Gods own command in Moses his time to be given to the King Deut. 17.18 So you Is it so then What say you then to those two Great Commandements the Last of the First Table and the First of the Second Do they not stand closse together as those two formentioned Pillars in Solomons Temple Iachin and Boaz Is not holy Obedience to God in his worship on his own day as Iachin the stability of the the Church and Temple of God And is not Civil subjection to superiours as Boaz the strength of the Common-wealth So as when these two Commandements are shaken are not two maine Pillars and Foundations of Faith and good Manners shaken and so the Foundations both of Church and Common-wealâ—h shaken What say you to this ô Great High Priest Is it true or no For I must now put you to it You give just occasion But you answere nothing siâ—ence in this Case is consent and such as proceeds frâ—m guilt of Conscience And how ever Res ipsa clamat The thing it selfe proclaimes it and cleare evidence proves it For doth not the Edict for Sports so often upon fresh occasions mentioned declare as much And doth it not shake the Fourth Commandement for the sanctification of the Lords Day the Lords Sabbath-Day Which Dispensation of such profane and madde sports can it consist with sanctification or any holinesse or common sobriety of a Christian or with Christian Profession or with our Baptismall vow to the Contrary much lesse with the direct and expresse immediate solemn sanctification of that day commanded in that Fourth Commandement Is not here then a Foundation of Religion and so also of Good Manners too shaken For what Good Manners doth our May-pole-dances and
But who shal be Judge of that Alas we are never the nearer if you Prelates be the visible Iudges For then what Canons or Constitutions shall crosse either Scripture or Positive Law of the Land which you shall define and determine to be fit for you to govern the Church by What Laws of the Realme shal be just which crosse one of your Canons Did not in a Cause pleaded in your High-Commission the Popes Canon aledged by the Advocate on the one party preponderate a Statute of Edw. 6. alledged by the Advocate of the adverse party so as the Popes Canon carryed the Cause So as while you will be the visible Iudges you will lead us all in a Circle and make us so turne round as we should not know where we are imagining that all the world went upon wheels Yea but there is yet one qualification may help at a pinch For you say Archbishops and Bishops under a Gratious Keng to governe c. 'T is true indeed that under the shadow of a Gracious King to you you are imboldened to do all you do Lastly you say the Church of England doth not beleeve there is any necessity to have one Pope or one Bishop over the whole Christian world And are there not trow you many thousands in the Church of England which doe not beleeve there is any necessâ—y of having One Pope or Arch-Prelate over the whole Church of England the other world as before And I beleeve there is no more necessity of the one then of the other but that they might be well spared as Christ will one day not spare them And as I said before the Pope by as good a Title may argue a necessity of his being uneversall Bishop over the whole Christian world as you can setting the Law of England aside for your being Pope over the whole Church of England And that upon your own Ground for you say The Church of England and the Church of Rome is one and the same Church no doubt of that and The Church of England may find her selfe where Romes is now just there then if so that both are one and the Popes Principality more powerfull then that of Canterbury and if there be a nccessity that Canterbury be over the whole Church of England which is but a part of the Catholicke and that for order and unity why not the like necessity for the Pope to be supreme over all for preserving order and unity seeing your Militant Church is but one and to make many heads many Vice-Roys is to divide the body and Kingdome and so make rents in it which you like not of But to conclude I beleeve and with me all true Beleevers who have their judgements rightly informed wherever they be in any part of the world that there is a necessity of duty lying upon all Christian Magistrates to exterminate and exterpate the whole Hierarchy and Prelacy as Antichristian enemies of Iesus Christ and of his Kingdome yea and the band of Civil States and people out of the world For so we read Rev. 17.16 17. A place worthy to be written in the hearts of all Kings Christian. And it is the duty of all true Christians to rowse up the Spirit of prayer in them and to stirre up the coals of zeale to flame forth in offring up of pure Incense of fervent Prayer especially in these times wherin Satan so rageth and his Instruments grow so malapert and mischievous that God would hasten the accomplishment of Antichrists Kingdome that so the Kingdome of Iesus Christ may be exalted and inlarged and he alone rule and raigne in his Church L. p. 212. Somwhat may be done by the Bishop and Governours of the Church to preserve the unity and certainty of Faith and to keep the Church from renting or for uniting it when it is rent And this pag. 198 one Pope cannot doe P. Somwhat Why you tell us immediately before that the Pope or a Bishop may perhaps despense in some cases with the Decrees of a Generall And this I hope is somwhat more then somwhat Or perhaps at least And we have shewed before how you Prelates do either preserve the Church from renting or when it is rent make up the breaches of it namely by an uniting and confederating against Christ and his true Church and by labouring tooth and nayle to support and keep safe and sound your Antichristian Hierarchy which is not truly and properly an unity but a conspiracie against Christ from whose true Mysticall body you have made the Great and unreconciliable Rent And therfore you to preserve the unity and certainty of Faith intire which even as you are Prelates you are altogether Apostates from and enemies unto Or is the spirit of Infallibility intayld to the Prelates Chaire For doth not this necessarily imply either an Infallibility or at least a greater dexterity and a more excellent and Divine spirit to be in Prelates qua Praelati Infulati as they are Mitred Bishops then in all those that are no Prelates when onely by Prelates though but somwhat to this purpose may be done But we have shewed before what ability or soundnesse of judgement in divine spiritual matters we may expect to be in Prelates in comparison of others who are both learned pious judicious Divines L. p. 194. To draw all together to settle Controversies in the Church there is a visible Iudge and Infallible but not living and that is the Scripture pronouncing by the Church and there is a visible and living Iudge and that is a Generall Councel P. Here I goe backe a little to fetch in this passage as fiâ— here to usher in a many other Passages scattered here and there in your Book which is hard to reduce to any order or forme But we must do as we may And I shall not wittingly offer violence to any part in the least though somtimes here and there I am faine to pull them in by the head and shoulders And here you doe with the Papists make the Scripture to be but a dead letter for say you it is not a living Iudge no nor yet a speaking Iudge but as it is pronounced by the Church Wheras the Apostle saith of it Zonâ—o lógos tou Theou The word of God is living or lively nor onely so but e'nergès effectuall as it is before noted And if you will apply this to the Word preached that 's true too Although you will not confesse preaching of Gods word to be the Scripture or yet the word of God But it must be pronounced by the Church as the onely mouth of Scripture and that must be also in the Churches sense Of which sufficiently before Yet this you adde to all your other indignities you put upon the Scripture that you make it a dead Iudge and so indeed no Iudge at all as before you plainly tell For if it be blind as wanting light and if it be mute or dumb