brethren According to this commandement hath the practice both of the Iewish and Christian Church ever beene and is duly continued amongst vs to this day Now all this cui bono and to what end such a world of bookes but that by reading them we may attaine to knowledge Surely if wee poore schollers were no better furthered in our studies by Reading then by Sermons small would bee our knowledge and poore God wot the entertainment yee were like to receiue from vs. Our Saviour Christ thought that Reading might instruct when hee said Qui legit intelligat let him that readeth vnderstand and Saint Paul when he wrote By reading ye may vnderstand my knowledge in the misterie of Christ. But what need wee to multiply arguments seeing it is not only confessed that Reading is after a sort a publishing of Gods word but also such a publishing as prepareth way vnto faith and furthereth it when it is obtained which cannot bee but by teaching and notifying the truth I conclude therefore that reading is a meanes whereby the will of God is made knowne and consequently is Preaching Which if any yet againe purpose to gainesay let me intreat them not to say one thing to wit that Reading is not Preaching and to meane another thus Reading is not Sermoning or all the Preaching required but to speake to the purpose and punctually to demonstrate that reading is not a publishing of Gods word which I know they can never doe and I thinke they will bee ashamed to goe about And so I passe from the second vnto the third part The third and last Quere is touching the vertue and efficacie of Reading whether it be an ordinary meanes to beget faith and to convert a soule That it should haue such a faculty is with much confidence denied Faith and conversion by all meanes must be restrained to Sermons and the Preachers mouth Some little of their holy water sprinkle are they content to bestow vpon reading It may pretily fit a man to heare a Sermon and further him when he hath heard it may serue to nourish set forward and increase faith when it is gotten but to begin to breed to worke faith where it is not that belongs vnto a Preacher nothing can effect it but a Sermon If wee say many haue beene converted by reading only as namely St Augustine if either we may beleeue himselfe or Martyr Iewell and others testifying of him and Antonie the Eremite who as Hierom saith was brought to the faith lectione Evangelicâ by reading the Gospell and Iohn Isaac a Iew both by his birth and religion who professeth that he became a Christian by reading the 53. of Esay and Iunius who if I misremember not imputeth his owne conversion to the reading of Saint Iohns Gospell and finally many of our fore-fathers vnlesse wee will damne them all into the pit of hel who liuing in the blind times of Poperie came to the light of the truth as Mr Foxe saith either by reading themselues or hearing others read yea as Hieron himselfe confesseth by parcels of Scripture the writings of good men conference with others though seldome and secret nay by knowing little more then the Lords prayer these I say and sundry others if we obiect vnto them their answere is ready it was Extraordinarie it was miraculous For ordinarily reading saith T. C. cannot deliuer a soule from famishment from the wolfe from destruction yea saith Hieron knowledge so gotten is but vaine iangling and swimmeth in the braine but converts not the heart So that had wee verbatim written all those heavenly Sermons which St Paul the Apostle of the Gentiles preached among them had we that famous Sermon of St Peter by which three thousand soules at once were added to the Church nay had we all the gratious words sanctified by our blessed Sauiours owne mouth while he liued here in the flesh yet could they not beget faith or convert a soule but only extraordinarily and by way of miracle A strange and incredible assertion and they had need to be armed with mighty demonstrations to persuade it Let vs therefore examine the force of them First they vrge that of Elihu in the booke of Iob If there be a messenger with him an interpreter one among a thousand to shew vnto man his righteousnesse then is he gratious vnto him and saith deliuer him from going downe to the pit I haue found a ransome Here deliuerance is by a messenger this messenger is a minister and that not a Reader but Preacher there being in Iobs time no Scripture and consequently no reading Wherevnto I answere first that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also an Angell that therevpon some interpret it of a good Angell others of the Angell of the covenant rendring the words thus If there be an Angell speaking for him and shewing for man his righteousnesse If so as it is very probable then is the argument of no force here being no speech of a Minister but mediator nor of a Preacher speaking to man but of an advocate interceding for man Secondly be it that a Preaching Minister is meant yet not every one but one among a thousand For to say that not one among a thousand Ministers but one Minister among a thousand men is vnderstood is too sleight Mercer is of another minde and Oecolampade conceiues it of a graue intelligent and wise teacher such as is rarely to be found And so by this reckoning Faith should be tied very sâ—ort and the Sermons of vulgar and ordinary Preachers should not be able to beget Faith Lastlie he that attributeth such efficacy to Sermons doth not so doing deny it vnto other meanes and who saith Iunius hauing any Christian sense or zeale dare say that Faith is not to be advanced by all meanes yea but in Iobs time Reading could not bee a meanes True yet it followeth not but now it may bee a meanes Then it was not when there was nothing to be read now it is as we haue shewed the whole Canon being written In the next place they vrge that of Solomon where there is no vision there the people perish Heere by vision vocall preaching is meant but without vision no saluation Ergo nor without Preaching or Sermons I answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vision imports not the act of the seer or a SermeÌ„ but the obiect or thing which he sees Otherwise when it is said the vision which Isaiah saw we might read it thus the Sermon which Isaiah saw so to see a vision shall be no other then to make a Sermon which is absurd By vision then are we to vnderstand the law as it is in the latter clause of the verse or the revelation of Gods will as if the wise man had said where God revealeth not himselfe there the people perish which is vndoubtedly true And as vndouted is it that God revealeth himselfe by
effectuall to conversion the like efficacie cannot reasonably bee denied vnto the Reading of that written word which now we haue Lastly say they this was extraordinary for Ieremie was in prison and could not come to preach It is vntrue that Ieremie was now in prison for then the Princes would not haue said vnto Baruch Goe hide thee thou and Ieremie and let no man knowe where yee be And whereas Ieremie saith I am shut vp I cannot goe into the house of the Lord the best Expositors vnderstand it of some other impediment and not imprisonment But bee it that Ieremie was in prison yet is the Reading of his prophecies no more extraordinary then the Reading of any other booke of Scripture nor the Reading of these lesse effectuall then of them To let passe sundry other passages of Scripture I vrge in the last place that of Saint Iohn These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that beleeuing yee might haue life through his name Here writing is made the meanes of beleeuing as beleeuing is made the meanes of life everlasting But Writing without Reading is void and of no effect the meaning thereof is as if he had said These are written to the end that by reading them yee may beleeue For to restraine it thus These thing are writen to the end that a Preacher by discoursing or making Sermons vpon some parcells of them may worke Faith in you is too absurd and shamelesse although I deny not that Sermons are an excellent meanes to beget faith also Vnto the authority and testimony of Scripture I adde the consent of ancient Fathers who although they be but little reckoned of by some children of these times yet haue euer beene of great credit with those that are wise and learned Tertullian in his Apologeticum wishes the Gentiles to search for the Seventies translation in Ptolemies library or if they will not take the paines to goe into the Synagogues of the Iewes that are among them there to heare the same translation read To what end that so they may finde the true God and beleeue S ◠Basill affirmeth that the Scriptures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common Apothecaries shop as it were of the soule and that every one may be a Physitian to himselfe and take from thence what he needs according to the nature of his disease St Ambrose saith Sacrarum Scripturarū lectio vita est the reading of the Holy Scripture is life according to that of our Sauiour Iesus Christ verba quae ego loquor spiritus sunt vita the words which I speake are spirit life Saint Hierome Frequenter evenit vt homines saeculares mystica nescientes simplici lectione pascantur It oftentimes cometh to passe that lay men ignorant of the mysteries of religion are fed and nourished by bare reading St Augustine Ama Ecclesiasticas literas legere c. Accustome thy selfe to read the letters of the Church that is the Scriptures and thou shalt not finde many things to demand of me but by reading and meditating if also with pure affection thou pray vnto God the giver of all good things thou shalt learne all things that are worthy to be knowne or certainely the most things rather by his inspiration then any admonition of men Finallie Iohn Bishop of Constantinople the noblest Preacher of all the Fathers and stiled for his eloquence Chrysostome that is Golden mouth and whom for his pregnant speeches to this purpose I haue reserued to the last saith as followeth All thinges necessarie are in Scripture so manifest and open that wee need nor Homilies nor Sermons were it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through our owne sluggishnesse and negligence And againe If you will studiously and diligently read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yee shall need no other thing for he is true that saith Quaerite invenietis seeke and yee shall find And againe Neque moreris alium doctorem c. Neither stay thou for other Doctors thou hast the oracles of God none can teach thee better then Dr Peter or Dr Paul And yet againe The Apostles and Prophets as the generall Schoolemasters of the world haue made their writings so plaine to all that every one of himselfe only by reading may learne and yee need nothing else but read And yet againe lastlie why say they should I goe to the Church if there be no Sermon there right the language of some of our time This saith he is it that hath corrupted and overthrown all For what need is there of a Preacher This necessity comes through our own negligence For what need sermons All things are cleare and plaine in holy Scripture whatsoever things are necessary are manifest But because yee are nice auditors and seeke to haue your eares delighted therefore doe you call for sermons Thus farre Chrysostom and thus the Fathers With whom agree our moderne Divines both forraine and domesticall who perhaps are more gracious with our adversaries then the Fathers And here I might alledge many passages out of P. Martyr Musculus Aretius Zanchie Piscator and others of whom one sweareth that whosoeuer diligently readeth shall at length be taken another affirmeth that God would haue the Bible read of all thereby to know the truth and to be saued and all of them though not in direct yet in equivalent tearmes avouch my conclusion But I will content my selfe with these few following Francis Iunius I beleeue because I haue read and read it written and againe Faith is wrought by hearing and by reading also Dr Fulke By reading of the Scriptures ignorant men may learne to haue true knowledge and wild wicked fellowes to become more staid in their wits Dr Whitaker by the reading and study of Scripture Faith is learned by the ordinary way to learne faith Againe Faith is cherished by reading saith Tertullian now faith is nourished and cherished ex quibus existit by the same meanes that bred it And yet againe Reading is the ordinary meanes of edifying and God is effectuall by reading giueth the Holy Ghost thereby Wotton Wee doubt not many haue wee are sure they might and may attaine to the same faith what if I say to iustifying faith too without any Preaching by the reading of Scripture For since it is partly the matter that must argue the Scripture to be the word of God partly the maiesty which any man may discerne in the manner of writing vnlesse it can be proved out of the Scripture that the Holy Ghost will not worke by these vpon the heart of him that readeth but only of him that heareth a man expound this word vnto him I see no sufficient reason why faith may not be had by reading where Gods ordinance of Preaching is only wanting and not wilfully neglected Dr Nowell in his Chatechisme appointed by authority to be
man by bread Now the soveraigne prime cause of Faith is God God worketh it by his word The word worketh as a Doctrinall or Morall instrument by way of argument perswasion Before it can perswade it must be revealed God therefore revealeth it and that sometimes without meanes by an immediate impression of light and grace vpon the soule as he did vnto the Apostles on the feast of Pentecost and to S. Paul in his iourney towards Damascus But generally and for the most part he revealeth it mediately and by the intervention of meanes The Ordinary meanes is that which is setled and established to continue in the Church for ever That is the Ministerie of the Church whose office is by all meanes to publish the word whether by Writing or by Speaking and this againe whether by Reading or Interpreting All which if they haue in them an ability and fitnesse vnder God to convey into our hearts the knowledge of his word then vndoubtedly are they all Ordinary meanes to beget faith And such an ordinary meanes among the rest doe I affirme Reading to be Which hauing thus fully explained the tearmes I now come to demonstrate and first in that faith whereby we yeeld assent vnto the Scripture that it is the very word of God The last and highest principle whereinto Faith is resolued and wherevpon it finally stayeth it selfe is the Scripture yet is it not so vnto vs vntill we be perswaded that it is the word of the eternall verity which can neither erre nor lead into errour But how come we to bee perswaded hereof By Sermons I deny not but Sermons are vnder God a sufficient meanes to perswade it But when did you ever heare a Preacher treat of this argument or goe about to proue it Or if any haue done it did they not perswade you to that whereof you were already perswaded Yes questionlesse For besides the testimonie of the Church in the publike reading of the Scriptures as the word of God there shineth forth in them such a Majestie and divinenesse as is not to be found in other writings and when by Reading yet take notice of so many oracles and miracles and predictions and sundry other things farre exceeding the power of nature doth not reason it selfe tell you saith Whitaker that they must needs bee of God The same saith D. Iohn White Many times Pagans and Atheists without the Ministery come to Faith by only Reading whence but being convinced by Scripture it selfe If then the very Reading of holy Scripture may bring vnto our knowledge such remonstrances and arguments as convince the minde that it is the word of God certainely it is an ordinary meanes to beget this faith for what can be more ordinary then arguments and demonstrations But the former is true as we haue proued therefore the latter also If so then much more is it apt and fit to beget that Faith whereby we yeeld assent to those articles which are built vpon Scripture especially if two things may be granted first that it is perfect secondly that it is facile easie to be vnderstood That it is all-sufficient and containeth whatsoeuer is necessary either to bee beleeued or done vnto saluation none but a Papist will deny And surely if it be defectiue either it is from God or from the pen-men Not from the pen-men for they were but hands and could not but write what the head indited to them If from God then either because he could not or because he would not perfect it To say he could not is to derogate from his wisdome and power to say hee would not is to detract from his loue and to taxe him of envie But what need mee to spend more time in this point seeing I now deale against those who challenge vnto it such a perfection that nothing may be done no not to the taking vp of a straw without warrant from it The Scripture then is perfect is it also facile and easie to bee vnderstood Aristotle saith of his Acroamaticks that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 published in that they were writtē not published because of their darknesse In the books of Heraclitus there was so great obscurity that he was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscure May wee iustly say the same of the Scriptures and the pen-men thereof Surely it cannot be denied but that some things are difficult yet as there are deepe places where the Elephant may swim so there are shallow where the Lamb may wade and as there is harder meat which the strong man may chew so there is milk also which the infant may suck And I boldly affirme that all fundamentall points and duties necessary to salvation are in Scripture so clearely delivered that if they were written with a sunbeame they could not bee more cleare God hath spoken so that not a few but all may vnderstand saith Hierom. Hee speaketh to the heart both of learned and vnlearned saith Augustin Scriptures are so plaine as they need not to be expounded saith Iustin Martyr They exceed no mans capacity saith Cyril of Alexandria They are easie not to the wise onely but women and boyes saith Chrysostome And againe They are easie to bee vnderstood to the Servant to the Countryman to the widow to the stripling to him that is very simple The same say all our Divines against Papist The Scripture saith Whitaker may easily be vnderstood of any if he will And Zanchie will a Father speake obscurely to his children in things concerning their salvation that they shall need to seeke interpreters No verily But God being wise was able to expresse himselfe and being good he would and it was necessary to speake plainely in things so necessary If then to come to a conclusion Scripture containe all what is necessary and that in such plaine tearmes that whosoeuer readeth may easily vnderstand how can it be but Reading should be an apt and fit meanes and consequently an ordinary meanes to beget this Faith For if once we beleeue that Scripture is the word of God we cannot but yeeld assent vnto those verities that are so plainely deliuered therein and which we knowe to bee witnessed by the truth it selfe The same doe I also affirme of that Faith which wee call iustifying and of the fruits thereof Repentance and New obedience that the Reading of Scripture is an apt fit meanes to beget that also For it presenteth vnto vs store of strong motiues to perswade sweet promises to allure terrible threatnings to affright notable examples to imitate and the like then which there cannot be a better outward meanes and there needs no more but the inward concurrence of Gods spirit to worke a perfect conversion Read among other places the 28 of the book of Deuteronomie and then tell mee whither the Sermons of any man nay whither the tongue of men and Angels be able to perswade more effectually Sermons you
taught in all schooles By what way or meanes is the knowledge of Gods will declared in his word to bee attained By diligent reading and meditating of Gods word or by attentiue hearing the same read and purely expounded by others The booke of Homilies affirmeth that the reading of Scripture breedeth knowledge turneth illuminateth comforteth incourageth and againe expressely The ordinary way to attaine the knowledge of God and our selues is with diligence to heare and read the holy Scripture Finally if the iudgement of the chiefe governours of our Church and the publike authorizing of bookes for the maintenance hereof be a sufficient argument I dare bee bold to say that this is the very doctrine of the Church of England Sure I am that the reverend father of this Diocesse who best should know it gaue expresse commandement that it should publikely in this pulpit bee acknowledged that reading is an ordinary meanes to beget Faith and not Preaching only as they tearme it Thus our latter Divines I haue but one thing more to say in this point and it is this that howsoever these men may differ from Papists in other opinions yet I see not how they can cleare themselues from Popery in this For to omit all consequences which necessarily follow vpon it thus in plaine termes say the Iesuits of Rhemes Faith cometh ordinarily of preaching and hearing and not of reading and writing And Bellarmine Scripture was not given to this end to be a rule of Faith but to be a certaine profitable commonitory to preserue and nourish that doctrine which is receaued by preaching And Stapleton Reading is not via ordinaria the ordinary way to Faith and againe Scripture binds not a man to beleeue neither is Faith to be had by it but only as it is preached by the Church Lastly Charron Faith is by the word Preached and pronounced by voice not written or read Againe Thou beleeuest because thou readest thou art no Christian for the Christian beleeueth afore reading and without And againe Faith got by Reading is acquisite humane studied not Christian and he that hath it is no Christian his Faith must haue another name Iump almost with that ere while quoted out of Hieron ordinarily knowledge so gotten is but vaine iangling and swimmeth in the braine but renewes not the heart Thus Papists against whom our men mainely oppose themselues herein And thus haue I at length resolued the three Questions in the beginning propounded and as I trust maintained the truth of God and that as becommeth the truth with the spirit of meeknesse and sobriety Withall as I suppose I haue made a sufficient Apologie both for my selfe and other my reverend brethren who in the general vnderstanding of the ordinary auditory of this place haue beene publikely censured as Seducing Spirits for holding that which I haue now maintained Reason would that he who seemed to lay this scandall vpon vs should haue made publike amends and either haue interpreted himselfe if he were mis-vnderstood or acknowledged his rashnesse if he did so censure But seeing it will not be and so much charity cannot be found in the heart yea over and aboue seeing I haue since that time beene braued to my face and as I am credibly informed often insulted vpon behinde my back as if I durst not publikely shew my face in these points though otherwise I could haue beene content to hold my peace for the peace of the Church yet now I could doe no other then I haue done and pardon me I beseech you for herevnto haue I beene forced and constrained Sooner perhaps would I haue discharged my selfe of this burthen if sooner I could haue met with so fit an auditory For who can better testifie of what I say or are fitter to be iudges and vmpires in such a businesse then you my reverend and beloved bretheren of the Cleargie To you therefore and to your graue censure doe I referre both my selfe whatsoever I haue said duly remembring that of the Apostle Paul the spirit of the Prophets is subiect to the Prophets And now giue mee leaue to addresse my speech vnto you my beloued bretheren of the Laitie specially you that are the ordinarie auditory of this place Let mee intreat you all not again to mistake me as if by what I haue said I went about any way to derogate from Sermons I say mistake me not againe for once already haue I beene either ignorantly or wilfully misconstrued Preaching some while since in this place on Luc. 20.34.35 and enquiring as my Text occasioned me who they were that should be accounted worthy to obtaine the next world and the resurrection from the dead I affirmed first in generall that it was not semblance only or shew of religion that could make a man worthie and then in particular that a man might be a frequent auditor of Sermons might goe two three foure more miles to heare them all the while might looke the Preacher starke in the face afterward returne with ioy call to minde talke conferre and repeat the same and yet for all this still be counted vnworthy And fearing least I should bee mis-vnderstood I then intreated you not to mistake me as if I misliked Sermons or the going to them Nay I exhorted you to goe provided you went not with contempt of Divine Service at home nor departing from your owne Minister how meane a Preacher soever none I thinke being so meane but is able to teach you more then you knowe provided also that you passe not through the Church-yards of as reverend and learned men as these parts afford any to go a mile further to heare a novice and when you are returned that your repetitions bee not vaineglorious with such a rumble and after the manner of a riot but modest and severally in your owne houses and lastly that the fruit of your often hearing be not a demure looke onely and a prating tongue but true humility charity which best conformeth vs vnto IESVS CHRIST These things I then said and for ought I yet see said not amisse yet am I censured as an enimie to Sermons as one that greeues the hearts of Gods Saints and lash the faults of Hypocrites on the backes of Gods children Wherefore you see I haue reason now to be warie of my selfe and to prevent the like danger that I bee not the second time mistaken as if I spake in derogation of Sermons Sermons I acknowledge to be the blessed ordinance of God as learned Hooker saith they are the keyes to the kingdome of heauen wings to the soule spurres to our good affections food to them that are sound and healthy and vnto diseased mindes physicke Whatsoever any can truely say in honour of them withall our hearts we subscribe vnto it If comparison be made betweene Reading and Sermons wee readily yeeld the precedencie to Sermons For although it be the same word which is read
the question be of Preaching and the publike prayer of the Church God forbid that I should set or foment any such quarrell betweene them By the eager preferring of the one vnto the other both may easily be vilified The overmagnifying of Prayer hath heretofore shut Preaching out of the Church and the oueraduancing of preaching hath almost excluded prayer And it may be it is Lasinesse that speaketh so much for all praying and vaineglory that is so earnest for all preaching But dares any man thus quarrell the prophecie and Intercession of Christ I trow no for they are both alike infinite in worth and dignitie Preaching and prayer are answerable vnto them why then should we imagine such an inequality betweene them If when we preach we speake in Gods name vnto the people when we Pray we speake in Christs name vnto God for the people They are not subordinate one vnto the other but both coordinate vnto the same maine end Ioyned together they are as it were a familiar Dialogue betweene God and vs wherein God discouereth his will vnto vs and we say with S. Augustine Da quod jubes jube quod vis giue grace to doe what thou commandest and command what thou wilt They are the Angels of Iacobs ladder our Prayers are Angels ascending vp vnto God for vs and our Sermons are Angels descending downe with a blessing from God vpon vs. In a word they are both necessary and of singular vse in their place and therefore let neither be vndervalued but both haue their due honour So shall God bee glorified in his Ordinances and we enioy the benefit intended to vs by them But of the second circumstance when hee prayed so much The third and last is Quomodo How and in what Manner he prayed The Manner here expressed is onely externall Not that this Prayer wanted the internall Forme of truth and sincerity in the Heart For he was a true Israelite in whom was no guile Ye◠he was Truth it selfe forso he saith I am the way the truth and the life And being Truth he taught others to worship God in Spirit Truth and condemned all those who drawe neere to God with their lips their heart being farre off from him But by this outward comportment our blessed Saviour expresseth his inward affection and thereby lessoneth vs to take heed that wee presume not to appeare before God with holy countenances and hollow hearts For he is the tryer and searcher of the reynes and iudgeth not of the heart by the outward appearance but of the outward appearance by the heart Vnto these Hypocrites that dissemble both with God and man and who loue to take religion on them but not to haue it in them giue me leaue to say in the words of S. Chrysostome O Hypocrite if it bee good to be good why wilt thou not be that which thou wilt seeme to be And if it be evill to be evill why wilt thou bee that which thou wilt not seeme to be If it be good to seeme to be good it is better to be so if it be evill to seeme to be evill it is worse to be so And therefore either seeme as thou art or be as thou seemest to be But to returne to the Manner it is as we haue said Externall and double ingestu O culorum Sermone Oris Of the Eyes first He lifted vp his eyes to Heauen Elsewhere hee vsed a contrary gesture and prayed groueling vpon his face Neither doe we read that the Saints in their Prayers alwaies vsed the same situation and posture of body Steven praied kneeling the Publican stood David watered his couch with his teares lying therein Elias making request for himselfe sate although Tertullian thinke it vtterly vnlawfull to pray sitting So that as S. Augustin obserueth that the certaine site of the body when we pray is not prescribed in Gods word so as the minde be present and performe its intention to God The Iewes indeed were commanded to looke vnto the Temple and Daniel obserued it But that was typicall and the date of the Ceremonies is expired Now therefore the best rule is this In publike Prayer to conforme our selues vnto the vsuall and appointed gesture for avoiding of scandall in private deliberate Prayer to chuse such as wee thinke fittest for the present to affect the minde in suddaine eiaculations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wherein the motion of Gods spirit shall then find vs. But although religion lie not in gestures and no one posture of the body be of absolute necessity yet I know not how these three naturally loue to accompany our affection in Prayer the Knee the Eye and the Hand The bent Knee betokening our humble subiection vnto God and reverend feare of his presence The Eye either deiected and cast downe in token of humiliation for sin or erected and lifted vp to heaven as here in token of our Faith and Hope that we looke confidently to haue our desires granted of God who dwelleth in Heauen The hand also lifted vp as ready to receiue what wee hope from aboue shall be granted vnto vs. Whether Christ at this time vsed all these three gestures or no is vncertain for the Text saith not that he bent his knees or lifted vp his hands but only that he lifted vp his Eyes And whether did he lift them To Heaven And why thither Because there his Father dwelleth who is the giver of every good gift In regard whereof he taught vs also to say Our Father which art in heauen Et vbi pater ibi patria where his Father dwells there is his country and the place of his everlasting abode where he longs to rest himselfe And therefore no marvaile if thither hee lift vp his Eyes A certaine Separatist from this Gesture collecteth thus yee must lift vp your eyes therefore ye may not pray on a booke Must lift vp what necessity I pray Did our Saviour forget himselfe when he fell on his face Or the Publican doe amisse when he stood aloofe off not daring to lift vp his eyes to Heaven Certainly which way soever the Eye looketh Sursum Corda the lifting vp of the heart is the sacrifice which God accepteth But what is it vtterly vnlawfull to pray on a booke why then haue learned and Godly men compiled so many bookes of Prayer to this end and what vniformity is there like to be if in the publike Liturgy there be not a certaine forme of Praier But God is the God of order not confusion and will they nill they to pray devoutly on a booke is more pleasing vnto God then their proud and schismaticall praying without booke From this lifting vp of the eyes wee may with better reason learne when we make our addresses vnto God to abandon earth and to entertaine nothing but heauenly cogitations The naturall erection of our countenances intimates both where our Hopes should lye and with what contemplation
our minds should continually be taken vp To bend our eyes toward heauen and fixe our hearts vpon earth is a fouler solecisme in religion then that stage-player committed in action who when he said O heaven pointed to the earth and when O earth pointed vnto heaven Eies likewise that are vnchast full of lust how dare they looke vp vnto that holy place or that holy one that dwelleth therein As pure hands so pure eyes are to be lifted vp else shall our prayer be turned into sinne vnto vs. Such hands such eyes wee cannot haue vntill the heart be sanctified If that be cleane the eyes are cleane also and we may boldly advance them towards the throne of grace not wavering or doubting but stedfastly beleeuing wee shall obtaine what we aske The same Spirit that perswades vs to crie Abba Father testifieth of the Fathers loue and warranteth vs with confidence to repaire vnto him Et quid negabit qui iam dedit filios esse What will he deny who hath already vouchsafed vs the Adoption of Sonnes Nay quid negabit qui filium nobis dedit Haueing giuen vs his Sonne how can he but with him giue vs all things Indeed considering our owne vilenesse and the glorious Maiesty of God it is reason wee should cast downe our eyes and approach vnto him with feare and trembling Howbeit as hee said Qui apud te Caesar audet dicere maiestatem tuam nescit qui non audet nescit humanitatem so say I whosoeuer dares to present himselfe before God knowes not the greatnesse of his Maiestie but whosoeuer knoweth his facility and louing kindnesse needs not feare boldly to lift vp his eyes vnto the hils from whence his helpe cometh And if such confidence may be vsed in Private Prayer how much more in the publike congregation of the Saints For a three-fold cord is stronger then a single to draw downe the blessings of God from heaven And so many congregations are so many armies as it were offering such violence vnto the kingdome of God and with such importunatenesse assaulting him that it is impossible for them to be repulsed They therefore are much to be blamed who neglect I had almost said despise the assembly of Gods people preferring their owne private devotions vnto the publike Liturgy of the Church Of whom I say no more but this it is much to be feared least they that doe so pray with more pride and hypocrisie then true devotion when they are at home But de gestu oculorum of the gesture of his eyes so much Sermo oris the speech of his mouth followeth He lifted vp his eyes to heaven and said The Prayer was vocall and yet in regard of God voice needed not The Prayers of Hannah of Moses of Nehemiah were Mentall only yet God heard them If he were such a God as Baall of whom the Prophet Elias jestingly said Cry aloud for hee is a God either he is talking or he is pursuing or he is in a iourney or peradventure he sleepeth and must be awaked then speech happily might be necessarie But our God knoweth what is in man and needeth not that any should testify of man He discerneth the thoughts and intents of the heart and all things are open yea he knowes thoughts long before they be conceiued Neverthelesse this example of our Saviour Christ manifestly sheweth that Vocall prayer is also convenient yea in some cases necessary In publike Prayer and when wee pray with others as now our Saviour did with his Disciples speech is necessarie Else how shall the rest consent and say Amen therevnto Expedient also it is in regard of the Angels both good and evill The good for as our Repentance so our devout Prayers also doe much reioice them The evill for as a Father saith Confitearis Deum apud te vt Diaboli audiant circa te contremiscant propter te confesse God that the Divils may heare which are about thee and tremble because of thee Neither is it inconvenient in respect of our selues And first to discharge the debt we owe vnto God offering vnto him the Calues of our lips For the tongue was created to blesse God withall And as Beleeuing is of the heart so ought we also to confesse with the mouth Againe to stirre vp the more devotion in Prayer For as St Augustine saith Affectus cordis verbis excitatur orantis care of speech restraines the wandring of the minde and the more vehement and significant the words are the more is the heart affected Lastly because of the redundance of the affections vpon the body For as a vessell full of new wine will burst with the working thereof except it be vented so is it with vs in our strong passions vntill they be vttered While David held his peace hee was much troubled his heart was hot within him and the fire burned vntill hee spake with his tongue When his heart was replenished with ioy then his glory that is his tongue also reioiced And our Saviour Christ in the daies of his flesh because of his vehement sorrowes and feares offered vp Prayers and supplications with strong crying and teares And thus you see both what necessity and expedience there is of Vocall prayer But this is not all our blessed Saviour had a further aime in it when he thus prayed He vttered it by word of mouth not only for the present comfort of those that heard him but as I conceiue that it might be registred and recorded as a perpetuall Canon of that glorious Intercession which he maketh for his Church in heauen For although it were deliuered here on earth yet it pertaineth to the state of glory also and therefore would our Saviour haue it registred both that from hence the Saints might deriue sound comfort and consolation vnto their soules and bee furnished of a true patterne of Prayer with what wisdome sobriety and convenient brevitie they are to speake vnto God So that this Prayer is of singular vse in the Church and will bee throughout all generations for ever more But I presse this point no further All which hath beene said touching it I thus apply First it maketh for the comfort of plaine and simple yet honest minded people that although they haue but little skill to set words and formally to deliver their minds yet their Mentall Prayers and short Eiaculations are pleasing and acceptable vnto God God forbid it should be otherwise For in the approach of death when sicknesse hath sealed vp our lips or in the time of persecution when tyrants bereaue vs of our tongues haue we together with the losse of speech lost also ability to pray No verily For though with Moses wee sâ—y nothing yet our thoughts may cry so loud in the eares of God that he may say vnto vs as sometimes hee did vnto Moses Quid clamas ad me why dost thou crie
vnto me Multi sonant voce â—orde muti sunt many sound aloud saith St Augustine with their voice that are dumb in their heart And the contrarie thereof is as true Multi sonant corde voce muti sunt many are silent with their lips yet loud with their affections The common rime though it bee not very elegant yet carries good sense with it Non vox sed votum non cordula musica sed cor non clamans sed amans cantat in aure Dei not the voice but the vow not the harp but the heart not lowing but louing musicke for Gods eares Secondly it serueth for instruction that although Mentall prayer may be available without vocall yet is not vocall so without Mentall For as the body without the soule so words without concurrence of affection are dead The Iewes drew neere vnto God with their mouth honoured him with their lips but the heart being removed farre off it is expressely said they called not vpon his name All Bablers therefore are here condemned who hope to be heard for their heathnish battologie Such are all they who pray in a language they know not like vnto Parrats or the Cardinalls Iay that could repeat the whole Creed but vnderstood never a word thereof A thing vtterly repugnant to nature to Scripture and the practise of all antiquity and is rather the dotage of a drunken braine then the serious exercise of true piety Such also are all they who vnderstand but attend not what they say suffering their thoughts to range about impertinent businesses as if a little lippe labour were enough for God The Schoolemen haâ—e a rule that a generall intention without particular attention is sufficient But it is a profane rule the Gentiles Hoc age shall rise vp in iudgement against it and condemne all those that practise it Lastly it may serue for direction how in what manner to mould and forme our Praying For as our Preaching so our Praying also must be conformed to his example Now if you please to search into it you shall finde this Prayer for the Matter most heavenly for the Method most orderly for the words most expresse and significant and for the length no way tedious as wherein is to vse the words of St Augustine Non multa locutio sed multa precatio not much talking but much praying Every thing is carried with deepe wisdome and advisednesse nothing rashly or tumultuarily Not a word but breatheth forth perfect holinesse and charity and to bee briefe nothing but what every way may become the son of God himselfe Oh that our Prayers might alwaies bee framed according to this patterne How acceptable would they then be to him to whom they are addressed But indeed wee imitate it not as wee ought For on the one side some of vs present vnto God I know not what curious contriuing of words as if he were sooner to be taken with the froth of humane wit then with Christian gravity and simplicity Others on the other side and those God wot sillie ones though they know neither what to say nor how yet least they should seeme destitute of the Spirit of Prayer they presume on the sudden without any meditation to poure out whole floods of words without one drop of sense spinning out their prayers to an enormious length forgetting that God being aboue in heaven themselues here on earth their words should bee both weighty and few Would a man preferre a petition to his Prince without due consideration of all things before hand But these loue to be too homely and familiar with God and I cannot better compare them then to little children who would faine tell a tale to Father or Mother not knowing either what it is or how to vtter it My advice vnto these should be first that they would no longer overweene themselues mistaking the Lips of Calues for the Calues of the lips Then that vpon knowledge of their owne inability they content themselues with short Ejaculations and such Prayers as graue and learned men haue provided for them Lastly that Humility and Charitie be their ordinary Prayers For besides Mentall and Vocall there is also Vitalis Oratio the Prayer of a godly life which cries as loud vnto God for a blessing as Abels murder or notorious sins doe for vengeance Without which though a man roare like Stentor and multiply words as the sand God turneth the deafe eare and will not vouchsafe to heare him But of this as also of the whole Preface thus much Howbeit before I conclude I must craue leaue to addresse a few words vnto you also my Lord who are the Angell of this Diocesse You haue heard what foule abuses there are both of Preaching and Praying it belongeth vnto your Lordship to see them redressed Some are silent and say nothing it were good their mouthes were opened Some insteed of Gods truth broach their owne perverse opinions it were fit their mouthes were stopt Others with their rude behauiour and outcries disgrace Preaching these might be taught a little more civility And others weaken the power of Preaching with too much curiosity these might be persuaded to a little more simplicity As for Publike Prayer it is too much neglected and despised and I feare the scandalous liues of Ministers is in part the cause thereof For although the efficacie as of the Word and Sacraments so of it also depend not vpon the quality of the Minister but Gods ordinance and the blessing of Balaam though a false Prophet were availeable yet the people are not so considerate but the lewd liues of Hophni and Phinees may soone bring the Sacrifices of God into contempt with them Your Lordship therefore may be pleased to haue a speciall eye vnto the reformation hereof And seeing the remisnesse of Heli will not effect it by rigor and severity to procure it that so the liues of your Clergy being answerable vnto their high calling exemplarie to their flock the Liturgy of the Church may recover its ancient credit and dignitie to the glory of God the honour of the Ministry and the building vp of Gods people in their most holy Faith which the Lord grant for his Christs sake V. 1. Father the houre is come glorifie thy Sonne that thy Sonne may glorifie thee Hauing dispatched the Preface wee are now to enter vpon the Corps or Body of the Prayer wherein you may be pleased to obserue with mee other three particulars Quem Pro quibus Quid to whom for whom and for what he prayes For vnto these three heads as I conceaue the whole prayer may conveniently bee reduced Of them therefore in order as it shall please God to assist And first of the first Quem orat to whom hee prayes This appeareth by the very first word of the Prayer Father the houre is come glorify thy sonne It is his Father to whom he prayes even the first Person in the Trinity For although
bee made acquainted with the mystery of the Gospell In earth also hath hee power not only ouer men as is aboue declared but also as the Psalmist witnesseth over the beasts of the field the foules of the ayre the fishes of the sea and whatsoever passeth through the paths thereof Whence it is that the creature being sensible of the vanitie wherevnto it is now subiect longeth and waiteth for his second comming in hope then to be freed from the bondage of corruption into the glorious liberty of the sonnes of God Even the divels themselues and whatsoeuer is vnder the earth is subiect vnto him While he liued here on earth he cast them out commanded and restrained them at pleasure yea to others also he gaue power to cast them out in his name It is hee that hath the keyes of hell and death and by force of them he reserueth the sinning Angels in euerlasting vnder darknesse vnto the iudgement of the great day Finally vnto him is put in subiection not only this present world but that also as S. Paul saith that which is yet to come If all this be so will some say and Christs power bee so large why is it here restrained only vnto all Flesh that is vnto Mankinde I answere that these words are not to be vnderstood exclusiuely as if his power reached no further then vnto man but principally and especially and that for two causes First because he tooke flesh and therein suffered not for Angels or any other creature but only for vs men according to that in the Nicene Creed who for vs men and our saluation came downe from heauen and was incarnate Wherevpon saith the Apostle Hee tooke not on him the nature of Angels but tooke on him the seed of Abraham Secondly for that as all things in the first creation were made for man so in the recreation and restoring of man it was fit that power should be giuen ouer all things for man Wherevpon saith the Apostle All things are yours and yee are Christs and Christ is Gods The consideration of this large power of Christ extending it selfe not only over all flesh but all other things also for our benefit should teach vs in any caâ—e not to rebell against our Liege Lord but as becommeth dutifull and loyall subiects with all humblenesse to submit our selues vnto his soueraigne authority That which he requireth at our hands is according as S. Paul teacheth first to confesse with our tongues that Iesus Christ is the Lord to the glory of God the Father aduancing him aboue all powers thrones and dominations whatsoeuer and neuer to be afraid or ashamed to professe our selues to bee his Christian seruants notwithstanding any danger might accrew vnto vs thereby And secondly to bow the knee at the name of Iesus that is in heart to honour to adore to worship him to loue and feare him to put all our trust confidence vpon him and in one word to obey him And to this end we are to vse all possible meanes to settle and confirme this faith in vs that he is our Lord and hath absolute power and authority ouer vs and then diligently to study and enquire what his lawes are that so wee may both knowe what he commands and wherein we are to obey For the ignorance of the law excuseth not and it is good to see with our owne and not with other menseies For how doe we knowe whether they will direct vs But then vnto faith and knowledge are we to ioyne practice yeelding vnto him absolute constant and cheerefull obedience and that not only actiuely but if need bee passiuely also even with the expence of our dearest blood Neither need we to make question of doing any thing he commandeth For his scepter as Dauid â—aith is a right scepter and whatsoeuer he commandeth is iust It is also easie and not hard to be done For my yoke saith he is easie and my burthen light and his commandements â—aith S. Iohn are not greiuous The law indeed of workes is a rigorous law and vnsufferable Wherefore by S. Paul it is called a killing letter But the law of Christ is a law of grace requiring only repentance from dead workes beleefe in him that hath merited forgiuenesse of sinne and sincere â—ndeauour of new obedience God accepting the will for the deed To this therefore if wee willingly submit our selues we shall finde first Protection from him and he is the stronger man against all our enimies then provision in all our needs and necessities lastly rest to our soules by peace of conscience here and eternall refreshment in the next world Nay we our selues also shall haue power over the nations and raigne with him as kings world without end But if through stiffeneckednesse wee refuse the yoke and pull backe the shoulder rebelling against him knowe we that he who sitteth in heauen will laugh vs to scorne the while and in the end recompence vs with weeping and wailing and gnashing of teeth All those that will not bow vnto him with the yron mace in his hand will he breake them to powder and hew in peeces all such as would not haue him to raigne over them Let vs therefore betimes serue the Lord with feare and kisse the sonne least he be angry and we perish from the way when his anger is kindled but a little O how blessed are all they that put their trust in the Lord. And thus much of the second point in quos over whom he hath power The third is A quo whence or from whom he hath his power Not of himselfe but from some other for thou hast giuen saith our Saviour Who is that He to whom he speaketh He speaketh to his Father Father glorifie thy Sonne It is his Father therefore of whom he receaued it and receaued it by gift And indeed the power hee hath quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is the Word hee hath receaued from his Father and that by gift donatione naturali ab aeterno by naturall donation and from all eternitie For as hee is God of God and light of light so is hee also Lord of Lord the Father being the origen source and fountaine of the Deitie If so then the power he hath qua Emanuel as he is God-man must needs be much more from him I saith God haue set my king vpon my holy hill of Sion And that it is the Father speaking so of his Sonne appeareth when by and by he saith Thou art my sonne this day haue I begotten thee So saith our Saviour also Omnia mihi tradita sunt à Patre all things are deliuered vnto mee of my Father And againe The father loueth the sonne and hath given all things into his hands And S. Iohn Iesus knowing that the father had giuen all things into his hands And finally S. Peter God hath made that same
given him of his Father he may giue eternall life This I say properly and directly for accidentally he may be vnto some a rocke of offence and the savour of death vnto death namely to all those that shall presume to rise vp against that authority and power which his Father hath giuen him For the further vnfolding of this point foure things are here to bee observed Quid Vnde Quibus Quamdiu Quid what the gift is it is Life Vnde whence it is from the Sonne that hee may giue Quibus to whom it is giuen to as many as thou hast giuen him Quamdiu how long the gift lasteth it is eternall life And of these in order though not according to their worth and desert for who is sufficient for these things yet as it shall please God to enable and assist First Quid what is the gift It is Life Life is double Naturall and Spirituall Naturall is that which things liue by power of nature But this is not heare meant For the Father bestowes this generally on all men whereas the life here intended is to be conferred only on those whom the Father hath given vnto the sonne The Spirituall is likewise double Sinfull or Holy Sinfull is that whereby men liue vnto sinne But because they that so liue are dead vnto righteousnesse the wages thereof is nothing but death neither can this be here meant For this is to be counted rather a Death then a Life whereas the Life here-spoken of is the end wherefore so great power was giuen vnto Christ and so cannot bee but a happy and blessed life The Holy life is therfore here vnderstood a life which none can liue vntill he be dead vnto sinne and elevated by grace aboue nature even that life which in Scripture is called the new life and includeth in it both the life of grace and the life of glory Now because this Spirituall life is denominated Life from the proportion it holds with Naturall life especially that of man vnlesse we first know what this is distinct knowledge of that we cannot well haue any This we cannot know but by the direction of Naturall Philosophy For Naturall life is a terme properly belonging vnto it and the rule of Logicke teacheth that looke to what art the termes doe belong from thence are wee to fetch our demonstrations I must craue pardon therefore if I search a little into it Howbeit I resolue to be very briefe and to trouble you with no more then is necessary for clearing of what is intended Life is of some defined by motion and operation And so seemeth Aristotle to define it where he saith Vivere est intelligere sentire to liue is to vnderstand heare see touch and the like But this definition is more popular then proper For life is one thing the operations of life another and they differ as the cause and the effect Yet because it is best discerned by the operations thereof therefore haue they thought good so to describe it For those things are said to liue which any way moue themselues Moue I say for those things which moue not liue not And moue themselues by an internall principle of their owne For neither doe those things liue which are acted only by an extrinsecall and forreine principle such as was that statue or engine of which the Poet Duceris vt nervis alienis mobile signum and such as are also clocks and watches and the like devices The same Philosopher therefore elsewhere speaking more accurately of this matter defineth life by Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee to liue is to be Which is not yet Simply to be vnderstood as if whatsoeuer had being had also life but respectiuely vnto things that liue for their life is their being And so much doth the Philosopher himselfe insinuate saying more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life to things that liue is being But such a Being as naturally moueth it selfe Whēce it is not vnfitly defined by one to bee essentia parturiens actiones such a being as is in trauell with action This naturall life is threefold Vegetatiue Sensitiue and Intellectual The Vegetatiue is in Plants that Being whereby they grow and receaue nourishment The Sensitiue is of Beasts Fowles and Fishes that Being whereby they see heare touch tast smell and moue from place to place The Intellectuall is of Angels and Spirits that Being whereby they vnderstand and will These all of them are iointly and together in man For with plants hee hath growth and nourishment with beasts fowles and fishes sense and lation with Angels and Spirits vnderstanding and will Wherevpon it is that the Philosopher maketh the life of man a rule to all the rest And therefore is to be defined Such a Being as is able to produce all these operations but specially those that are Rationall because they are most properly Humane To come then to an issue by all that hath beene said it appeares that to the constitution of the natural life of man and generally of all natural life three things are required Esse Posse Operari being ability and operation Being that there may bee ability and ability that there may be operation For no life where no operation no operation where no ability no ability where no being And such is the naturall life of man Proportionably wherevnto as to me it seemes Spirituall life may thus be defined Such a new or spirituall being as enableth to produce spirituall or supernaturall actions In which definition all those three things necessarily required vnto life are as you see comprehended And first Being not naturall but spirituall superadded vnto nature Superadded then when we are first ingrafted and incorporated into Christ. For no sooner doe we subsist in him but forthwith old things passe away and all things are made new From thence forth become we new creatures new men renewed in the inner man and in the spirit of the minde hauing new hearts new affections new senses all new In a word then are we made Spirituall men not only conformed vnto but also transformed into the image of Christ himselfe Secondly abilitie For together with our new being we receaue also the Spirit of power whereby as while we were out of Christ wee were able to doe nothing so now being in him we are able to all things For then the holy Ghost is pleased to infuse and imprint on our soules the gratious habits of Faith Hope and Charity and the rest and all to facilitate the performance of spirituall duties Lastly Operation without which abilitie is but vaine For to what end is power if it be never brought forth into act Operate therefore it doth and bringeth forth the fruits of spirit loue ioy peace long suffering gentlenesse goodnesse faith meeknesse temperance and the rest All which S. Paul reduceth vnto three Pietie Sobrietie Righteousnesse
Adam the tenour whereof runnes thus Hoc fac vives Doe this and thou shalt liue hee gaue it not vnto the person of Adam alone but vnto all those that were in his loines even to all his posterity who had the law printed in their hearts by nature In like manner when Christ commanded the Gospell of Faith and repentance to be preached he limited it not vnto a few but said vnto his Apostles Goe teach all nations and goe into all the world and preach the Gospell vnto every creature Neither from the law nor from the Gospell was any man excepted God is no accepter of persons the hand that swaies a scepter and that diggeth with the spade are both alike vnto him Idem ius Titio quod Seio one rule vnto all whether they be high or low noble or base rich or poore learned or vnlearned bond or free young or old of what state age sexe or condition soever they be God hath not strowed the way to Heaven with roses for great ones to dance vpon and with thornes for the meaner sort to tread vpon neither hath hee appointed a spacious and broad way for some and a strait narrow way for other some to passe vnto life everlasting by For the waies of the Lord are strait waies and as betweene two points there can be but one strait line drawne so can there bee but one strait way that leadeth vnto life Vno quisque modo bonus est mutisque nefandus a man may be wicked many waies but he can bee good only one way A thousand byâ—pathes are there which lead vnto destruction and but one only right path that leadeth to salvation For there is but one body and one spirit and one hope in which all are called one Lord one faith one baptisme one God and father of vs all in a word one Blessednesse which is the end and one Religion which is the way to that end through which way every man of necessity must passe that meaneth to arriue at that end Now I beseech you all that heare mee this day of what place soever you be whether high or low that you will be pleased every one to apply this individually and singularly vnto himselfe and to take notice that none of you can come after Christ but only by the same way Every one must deny himselfe every one must take vp his crosse daily every one must follow Christ or else yee cannot possibly come after him There is none of you so meane whom God overseeth or neglecteth none so great whom he priuiledgeth or exempteth And thus much of the generality of the Counsell The Forme of words in which the Counsell was deliuered is if any will let him which as wee haue said importeth the liberty of them that are counselled For it is as if our Saviour should thus haue said Behold I tell you all plainely no man can come after me vnlesse hee deny himselfe take vp his crosse daily and follow me Now if any will thus come after me I giue him good leaue let him doe so for my part I will neither force him from me nor after me if he come he shall come willingly If any will let him First therefore Christ putteth off and forceth no man from him For God would haue all men to be saved and to come vnto the knowledge of the truth neither is he willing that any should perish but that all should come to repentance I haue no pleasure in the death of him that dieth saith the Lord God nay he sweares as he liues hee will not the death of a sinner but that the wicked turne from his way and liue And certainly seeing man is the creature of God and creation is the first emanation issue as it were of his loue it cannot be that hee should delight in his destruction He made not death as the wise man saith and when he inflicts it alienum opus facit he doth a worke not so pleasing him for he had rather shew mercy then execute iudgement Hence is it that he standeth at the doore of our heart and knocketh yea that he continueth knocking vntill his head be filled with dew and his lockes with the drops of the night that he requesteth vs so louingly to giue him entrance Open vnto mee my sister my loue my doue my vndefiled promising so bountifully that if wee shall open vnto him he will come in vnto vs and sup with vs and wee with him and threatning vs that as if we come vnto him wee shall finde refreshment so if wee draw backe his soule shall haue no pleasure in vs. Neither let vs thinke but that God meaneth seriously in all this for otherwise he should but mocke and deceiue vs pretending one thing and intending another and which I tremble to speake playing the hypocrite and dissembler with vs. Besides this he should make vs the ministers of the Gospell no better then false witnesses vnto him testifying things that are vntrue and which he never purposed whereas God being omnipotent needeth not our lye and being truth it selfe will not compasse his end by a lye Finally if Christ with his hands should push from him those whom by his word he inviteth to him then they that come not are the more excusable for every one may plead for himselfe that he suffered violence and Christ himselfe hindred him whose force no creature is able to withstand Christ then forceth no man from him If so whence then is it that many who are invited come not I answere the fault is in themselues they will not come I called saith Wisdome yee refused I stretched out my hand no man regarded yee set at naught all my counsells and would none of my reproofe And againe I called saith God and yee did not answere I spake and yee did not heare but did evill before mine eyes and did chuse that wherein I delighted not Wherefore he protesteth by the prophet Osea Perditio tua ex te Israell thy destruction is of thy selfe oh Israell and complaineth by the prophet Ezechiell why will ye dye ô house of Israell as if he should say if yee dye it is because yee will needs dye They refused to harken saith Zacharie and pulled away the shoulder and stopped their eares that they should not heare yea they made their hearts as an adamant stone least they should heare the law In like manner in the new testament How often would I haue gathered thy children together as the hen gathereth her chickens vnder her wings and yee would not Marke the words I would therefore Christ forceth no man from him yee would not therefore the fault is in our selues The Pharisees and Lawyers saith St Luke reiected the counsell of God against themselues our Saviour testifieth of the Iewes that they would not come vnto him that they might haue life
the dispenser whereof is this great iudge of the whole world who nor can nor will doe otherwise then right In that day saith the Scripture shall the Lord himselfe come downe from heauen with a shout and a throne shall bee set in the clouds and the auncient of daies shall sit thereon whose garment is white as snow and the haire of his head like the pure wooll his throne is like the firy flame and his wheeles as burning fire a fiery streame shall issue and come forth before him thousand thousands shall minister vnto him and ten thousand thousands stand before him the iudgement shall be set and the bookes opened Then shall the Archangells trumpet sound and the dead shall rise and the Angells shall goe forth and gather both good and bad together and we all must appeare before the tribunall of Christ that every man may receiue the things done in the body according to that he hath done whether it be good or evill and the wicked shall goe into everlasting paine and the righteous into life eternall Goe too now yee Epicures yee Stoicks yee Philosophers that are so wise in your owne conceit and account the preachers of iudgement no better then Bablers goe too yee mockers and scoffers of this last time who say where is the promise of his comming For since the Fathers died all things continue alike from the beginning of the Creation non alium videre paeres aliumue nepotes the world which our ancestors saw of old is the same which wee their posterity see now Goe to I say eate drinke make you merrie crowne your heads with rose buds before they be withered delight your selues in the tabâ—et and harpe enioy the pleasures that are present let not the flower of life passe by walke in the waies of your owne heart and in the sight of your owne eyes but yet know that for all these things God will bring thee to iudgement I remember that a gallant of this stampe some time said vnto a reverend Prelate what if there bee no iudgement to come are you not then a very foole to barre your selfe from the pleasure of this present life to whom the Prelate and what if there be a iudgement to come are not you then a very foole for the short pleasures of this present life to barre yourselfe from those eternall ioyes of the life to come Thou vaine man art thou infallibly certaine thou shalt not come to iudgement is there no scruple no doubting remaining in thee to the contrary I know thou wouldest faine haue it so that thou maist sinne withall impunity howbeit I am sure thy Conscience doth so counterchecke thee that thou canst not but doubt thereof In a case so doubtfull vnto thee what folly nay what madnesse is it for time to hazard eternity and for a few fading pleasures to adventure thy selfe vpon endles woe and misery The wise heathen could say Longum illudtempus cum non ero magis me movet quam hoc tam exiguum the long time which shall be after this life doth more affect me then this short life If it bee possible let it affect thee also if not sit still in the chaire of scorners scoffe on thy fil and seeing thou wilt not beleeue that fire is hot vntill it burne thee thou shalt one day be convinced that there is a iudgement when thou shalt feele the intollerable torments of those flames that never shall be quenched In the meane season let vs who haue better learned Christ and know the terror of the Lord let vs I say prepare our selues against this great dreadfull day of the Lord giuing all diligence that we may be found of him in peace without spot and blamelesse And to this end let vs alwaies haue it in mind and with Saint Hierom ever be meditating therevpon Quoties diem illum considero saith he toto corpore contremisco siue enim comedo siue bibo siue aliud facio semper videtur tuba illa terribilis sonare in auribus meis Surgite mortui et venite ad iudicium as often as I thinke of that day I tremble every limbe for whether I eate or drinke or doe any thing me thinkes I heare that terrible trumpet sounding in mine eares arise yee dead and come to iudgement If any thing in the world will make a man sober and keepe him within his bankes it is the consideration hereof Thinke of this I beseech you and thinke of it seriously all yee that heare me this day Yee Iudges of the land be yee wise and learned serue the Lord and kisse the sonne doe right to the poore and fatherlesse deliver the poore and needy and saue them from the hand of the wicked doe nothing vniustly accept no mans person execute iustice without bribery and partiality for your selues must come vnto iudgement and as you iudge so shall yee be iudged Yee lawyers and advocates see that yee entertaine none but good causes sell not breath only for your fees spin not matters out at such a length for your owne advantage in every cause deale conscionably and honestly for your selues shall need an advocate in that day to speake for you quando plus valebunt pura corda quam astuta verba when a good heart shall farre more availe then cunning and plausible words Yee Priests and Levites of the Lord feed yee diligently the flocke whereof the Holy Ghost hath made you overseers strengthen the weake heale the sicke binde vp the broken bring againe that which was driven away seeke that which is lost be instant in season out of season thrice happy are you if your Lord when he cometh finde you so doing for you shall stand in iudgement and hauing iustified many yee shall shine as the starres for ever and ever And yee the rest of my brethren whatsoeuer whether gentle or vngentle rich or poore take heed to your selues also and for these outward vanities of birth and wealth see that yee neither despise nor envy one another In that day not the first but the second birth will be regarded and a good conscience will bee more esteemed then a full purse Watch therefore be sober flee vngodlinesse and worldly lâ—sts and follow after righteousnesse piety faith loue patience meekenesse doe good and be rich in good workes laying vp in store a good foundation for your selues against the time to come that ye may obtaine eternall life Then shall yee not need with guilty reprobates to hang downe your countenances and to request the hills to cover you from the wrath of the terrible iudge for ye shall earnestly long for his speedy comming and at his appearance shall yee lift vp your heads for ioy knowing that your redemption draweth neere and that now is to bee pronounced that more then ioyfull sentence Come yee blessed of my father inherit yee the kingdome
fearfull ends And indeede to what end hath God put into the heart of man this passion of feare but to decline and avoid all such euills as would destroy him or afflict him Take away feare and men will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise all danger and run headlong into all mischiefe but feare is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a preseruing nature as saith the philosopher inclining and perswading man carefully to keepe himselfe from dangers If then to come to an issue yee will not worke mischiefe vnnaturally vnto your owne selues if yee will avoide the Magistrates fury if yee will not incurre the rigour of the law nor fall vpon the edge of the sword of justice yee must needs be subiect But what need will some man say so much to feare the Wrath of the Magistrate May not a man hide his counsells so deepe and carry his actions so cunningly that nor witnesse nor Iudge shall know them If they come to light and bee discouered doth not greatnesse breake through lawes as wasps doe through cobwebs May not judges jury witnesses by friends fauour bribes be corrupted Are pardons impossible to bee obtained from Princes Nay suppose the worst that the penalty of the law can by no meanes be escaped what care they for fines and amercements who are content to beggar themselues to enioy their pleasures What for shame and ignominy who are growne impudent in all wickednesse What for death who count it worse then death not to liue as they list and to bee barred from their desires For there haue beene who haue said moriar modo regnet let mee dye so he may be King and aut Caesar aut nihil an Emperour or nothing To all this I answere briefly first trust not vnto secrecy but remember what wise Solomon saith Curse not the King no not in thy thought neither the great one in thy bedchamber for the foule of the Heaven will carry the voyce and that which hath wings shall declare the matter Secondly hope not for impunity many as great as gratious as wealthy as thou haue failed thereof and how knowest thou but one time or other thou maist meete with one who will accept nor thy person nor thy fee but will say vnto thee with Saint Peter thy mony perish with thee Lastly if any haue so farre put off naturall affection as not to feare Wrath chusing rather to fall into the hands of justice then to be restrained from his wickednesse let such a one know that what Wrath cannot yet Conscience should worke in him For here it must freely bee confessed that Wrath of it selfe is not sufficient it striketh at the branches not the roote and endeavoureth to reforme outward actions but reacheth not vnto the cause which is inward corruption Which remaining in vs Wrath happily may make vs more wary in offending but cannot worke in vs a loue of goodnesse and a desire not to offend at all Wherefore God in his deepe wisdome hath thought it good to binde vs vnto subiection not by a single but double tie and vnto Wrath to adde Conscience Yee must needs be subiect not only for wrath but also for conscience Conscience is that facultie or power of the Practicall vnderstanding in man whereby he is priuy to all his actions whether they be immanent and conceaued within as thoughts or emanant and issuing forth as his words and workes This Conscience is then said to be bound when by him who hath power and authority ouer it it is charged to performe its dutie that is to beare witnesse of all our actions vnto God and according to the qualitie of them to excuse or accuse vs for that these are the duties of conscience plainely appeareth by that of S. Paul their conscience bearing witnesse and their thoughts accusing or excusing This charge is then laid vpon the Conscience after that by the same authority man himselfe is bound for man being free Conscience also is free but man being bound by a law Conscience stands bound also But who is the binder of the conscience God without question He is the Law-giuer saith S. Iames that can both saue and destroy and he as S. Iohn saith is greater then the conscience But can the Magistrate also by his lawes binde the conscience Papists attribute vnto vs the Negatiue that they cannot themselues hold the Affirmatiue that they can and warrant it by this my Text Yee must bee subiect for conscience Vpon this plaine song sundry of them descant very pleasantly but none plaies the wanton more then Doctor Kellison who inferres that we despoile Princes of authority and superiority and giue subjects good leaue to rebell and revolt that we bring Iudges and Tribunall seats and all lawes into contempt that no Prince can rely on his subjects no subjects on their Prince or fellow subjects in a word that wee take away all society and ciuill conversation To all which I answere breefly First suppose the maine ground were true yet neither can they proue it out of my Text nor doe such absurdities follow therevpon Out of my Text they cannot proue it for that only affirmes that the Conscience is bound but determines not that mans lawes bindeth it Neither doe such absurdities follow for albâ—it wee should deny man to be the binder yet doe wee freely professe that the Conscience is bound which is enough But we answer farther that they much abuse vs for we deny not rem that they binde onely wee differ from them in modo maintaining that they binde not in such manner as they teach They hold that mens lawes binde non minùs guà m lex divina equally with Gods lawes so that were there not any law of God binding to Subiection yet mans law of it selfe and of its owne power would binde This we deny teaching contrarily that humane lawes binde the Conscience not immediatly but mediatly not primarily but secundarily not in themselues of their owne power but in the force and vertue of Divine law Divine law I say whether that which is imprinted in the heart by nature or that which is revealed vnto vs by Scripture both which command Subiection This truth in fâ—w words thus I demonstrate First if mans law immediatly binde the Conscience then is euery transgression thereof without farther respect vnto Gods law a mortall sinne But so it is not for according to St Iohns definition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin is a transgression of the law meaning not mans but Gods law only in regard whereof St Augustine saith more expresly Sin is dictum factum concupitum any saying doing or coueting against Gods law Besides if man of himselfe without respect vnto Gods law can binde the conscience then either is he Lord of the conscience and may himselfe conuent it examine it take its testimonie and accordingly proceed to sentence either of life or death both vpon body and soule or he hath power to command God to sit in
Sacramentaries imagine this Sacrament to be only the creatures of Bread and Wine I would faine knowe whom you vnderstand by these Sacramentaries If the Church of England it is a loud vntruth For we acknowledge that the Sacrament consisteth of two things the one Earthly the other Heavenly as Irenaeus speaketh that is of the outward Elements and the Lords Body If there be any other who imagin as you say spare them not let them hardly be called Sacramentaries But know withall that we detest both them you them for retaining no more then the signes you for excluding them and establishing nothing but Shewes Accidents insteed of them In regard whereof they may iustly requite you with the name of Accidentaries N. N. And if Protestants will say for an evasion as they doe that their Bread is not Common Bread but such Bread being eaten and receaued by Faith worketh the effect of Christs Body in them and bringeth them his Grace Catholikes answer that so did the Figures and Sacraments also of the old Testament being receaued by Faith in Christ to come as the ancient Fathers and Preachers receaued thē And forasmuch as Protestants doe farther hold that there is no difference betweene the vertue and efficacie of those old Sacraments and ours which Catholikes deny it must needs follow that both Catholikes and Protestants agree that the Fathers of the old Testament beleeued in the same Christ to come that we doe now being come their Figures and Shadowes must be as good as our truth in the Sacrament that was prefigured if it remaine Bread still after Christs institution and Consecration I. D. Here least wee should escape your hands by some one Evasion or other you endeavor very diligently to block vp the passage against vs. For whereas your Argument was that vnlesse Christ be really present in the Sacrament the Iewish Figures are as good as our truth you bring vs in answering thereto that our Bread is not Common Bread but such as being eaten by Faith worketh the Effect of Christs Body and bringeth Grace Indeed we say that our Sacramentall Bread is not Common Bread and we farther confesse that whosoeuer receaueth the same worthily eateth withall the Body of Christ and receaueth Grace But we neuer say it in answer to your Objectiō neither cā we with any reason For wee are not ignorant that the signes also in the old Sacraments were not Common or Profane things but sanctified and set apart to holy vses and that being receaued by Faith they were thereby partakers of Christ and all his benefits as well as we The right answer wee giue is by denying the consequence our Sacraments as wee haue shewed many waies excelling those of the old Testament though there be no Transubstantiation at all So that this is not an Evasion as you say of ours but rather a fiction and device of yours to the end you may seeme to prevaile in something being not able to gainesay the true Answer But Catholikes you say deny the old Sacraments that Vertue and efficacie which they grant to the new I know they doe For they hold that the new Sacraments justifie and conferre Grace by the very work done without any respect to the merit or Faith of the receauer which the old Sacraments did not But hereby you vtterly overthrow your owne Argument For how doth this follow vnlesse there be a Real Presence our sacraments excell not seeing in your owne opinion they are farre more Vertuous and Effectual then those of the old Covenant Howbeit this Tenent of yours is too palpably absurd for it giueth vnto the creature a divine vertue of percing into the soul and cleansing the sinnes thereof which is proper vnto God And if the word preached profit vs nothing vnlesse it be mingled with Faith no nor the Flesh of Christ it selfe except it be eaten by Faith how can it be imagined that Water or Bread or any other Sacramentall Element should availe vnto Iustification without any respect vnto Faith at all Herevnto agree the Fathers S. Hierom Man only applyeth water but God the holy spirit by whom ou◠filthinesse is cleansed the sinnes of bloud are purged And S. Augustine Without this sanctification of invisible grace what doe the visible sacraments availe That visible Baptisme which wanted invisible sanctification nothing profited Simon Magus And againe Water clenseth the heart the word effecting it not because it is spoken but beleeued But of this enough N. N. But Catholike Fathers did vnderstand the matters far otherwise And to allege one for all for that hee spake in the sense of all in those daies S. Hierom talking of one of those foresaid Figures to wit of the shew-Bread and comparing it with the thing figured and by Christ exhibited saith thus There is so much difference betweene the Shew-bread and the body of Christ prefigured thereby as there is difference betweene the shadow and the Body whose shadow it is and betweene an image and the truth which the image representeth and betweene certaine shapes of things to come and the things themselues prefigured by those shapes And thus of Figures and presignifications of the old Testament I. D. To what end this passage of St Hierom To proue our Sacraments to be of greater vertue efficacy then those of old This indeed should be your conclusion but St Hieroms words inferre it not For hee compareth the Shew-bread not with the bread in the Eucharist but with Christs body betwixt which I confesse there is as maine a difference as there is betwixt the Shaddow and the Body But I beseech you is there not as great a difference betweene water in Baptisme and the Blood of Christ or bread in the Eucharist and the Body of Christ Doubtlesse there is for they are all but figures of the same Verity namely Christ. Whereas therefore you argue thus Hierom preferreth the body of Christ vnto Shew-bread as farre as the substance exceedeth the shadow Ergo our Sacraments are more vertuous then those of old or if you will for indeed I know not well what you would conclude Ergo the body of Christ is really present by transubstantiation it is a miserable non sequitur and without either rime or reason For vpon the same ground I may aswell inferre the contrary thus Christs body excells Eucharisticall Bread as much as the substance doth the shadow Ergo Shew-bread and the old Sacraments are more vertuous then ours The maine error is that you tye the Body of Christ vnto our new Sacraments if not vnto the Eucharist only whereas indeede he is the Truth of all Sacraments both old and new and therefore is alike present and powerfull in them all to all that beleeue as contrarily to the incredulous and vnbeleeuers his Grace is alike vneffectuall And thus much of your first Argument N. N. The opinion of the ancient Fathers grounded vpon the Scriptures as vpon those speeches of our Saviour This is my
that receaue it The body of Christ not many Bodies but one Body Whence I argue as wee by receauing the Sacrament are made Christs Body so is the Bread But wee are not made his Body corporally by way of Transubstantiation Ergo neither is the Bread nay much lesse is the Bread But Saint Chrysostome saith Not by faith only but in very deed True Yet not as if he that is ioyned to Christ by Faith were not indeed ioyned for as Saint Augustine saith The Apostle deceiueth vs not who saith that Christ dwelleth in our harts by faith He is in thee because faith is in thee Nor as if he would exclude Faith and that a man might be vnited vnto Christ by some other meanes without Faith How then His meaning plainly is this that wee are ioyned vnto Christ by Faith and by charity and that this coniunction is not only imaginary as some may foolishly conceiue by the apprehension of the mind and phantasy or by participation of the spirituall gifts and graces of Christ but true and Reall by communication of his very Flesh vnto vs. Of which more in the next testimony Saint Cyril saith that wee are conioyned vnto Christ corporally by communication of his flesh and againe that in the Sacrament wee corporally and substantially receiue the Sonne of God Wherevnto I answere that Saint Cyril disputeth against a certaine Heretike who held that wee are one with Christ by Faith in his Deity and not by coniuction with his Flesh and to this purpose wrested that saying of our Saviour wherein he calleth himselfe a Vine vs the branches and his Father the Husbandman To refute this he endeavoureth to shew that wee are ioyned vnto him not only by that Faith whereby wee beleeue him to be the Sonne of God and that Charity whereby wee loue him and spiritually embrace him but also in our Flesh to his very Flesh and that therefore Christ not only in regard of Deity is the Vine and wee his Branches but also in respect of his Body May it not saith hee conveniently be said that his humanity is the vine and wee the Branches by reason of the identity of nature And to proue this he drawes his argument from this Sacrament for that by it not only the gifts and graces of his Deity but also his true reall Body is after an inscrutable and vnspeakable manner communicated vnto vs. True it is he vseth the word corporally but he saith also by the participation of the same flesh Whereby he insinuateth that hee intendeth not by that word to expresse the Manner how we are vnited but the Thing wherevnto wee are vnited after a Bodily manner but vnto the Body Else this absurdity will follow that wee by the Sacrament are after a Bodily manner in Christ as well as Christ is in vs for Saint Cyril affirmeth both that wee are corporally in Christ and Christ corporally in vs. Whereas therefore Cyril saith not only by Faith and charity but also corporally he doth not exclude the one but admitteth both as appeareth by that he saith both spiritually and corporally are wee the Branches and Christ the Vine And the plaine meaning is that not only in regard of the Spirit or Deity of Christ and our faith charity but also in respect of his very Flesh are wee truly ioyned vnto him More briefly wee are vnited not to his Divinity or Humanity alone but vnto both N. N. Wherevnto for more explication addeth Theophilact When Christ said this is my Body hee shewed that it was his very Body indeede and not any Figure correspondent therevnto for he said not This is the figure of my body but this is my body By which words the bread is transformed by an vnspeakable operation though to vs it seeme still bread And againe in another place Behold that the Bread which is eaten by vs in the mysteries is not only a figuration of Christs flesh but the very flesh indeed for that the Bread is transformed by secret words into the flesh And another Father more ancient then he aboue twelue hundred yeares past handled these words of Christ This is my Body saith It is not the figure of Christs Body and Blood as some blockish minds haue trifled but it is truly the Body and Blood of our Saviour indeed I. D. The testimonies of Theophilact I might safely if I would passe over in silence for that hee liued some nine hundred yeares after Christ and therefore is too young to be reckoned among the ancient Fathers Neverthelesse let vs heare what he brings Christ saith not This is the figure of my body but this is my body True neither was it fit to speake otherwise For in the institution of a Sacrament what forme can be more fit then that which is proper to a Sacrament That forme is to giue vnto the signe the name of that whereof it is a signe Hence is circumcision called the covenant and the Lamb the Passeover and Baptisme our Death and Buriall with Christ. The reason because of the resemblance that is betweene the Sacraments and those things whereof they are Sacraments as Saint Augustine saith As also to raise our thoughts from setling on that which is earthly and elementall in them to the contemplation of that heauenly grace which is signified and exhibited by them as Theodoret saith But of this what doth he collect That it is his very body indeed and not any figure thereof Not any Figure Those that are both his ancestors and betters say otherwise Tertullian The bread that was taken and given to the Disciples Christ made his body saying This is my body that is the Figure of my body Augustine The Lord did not sticke to say This is my body when hee gaue the signe of his body And againe The Lord at his supper commended and deliuered to his Disciples the figure of his body and blood Amhrose The new Testament is confirmed by blood in a Figure of which blood wee receiue the mysticall cup. Hierom Iesus tooke bread and giuing thankes brake it transfiguring his body into the bread Finally for it would be infinite to alledge all what more frequent in the writings of the Fathers then Signes Sacraments Figures Symbols Types Anti-types Mysteries Samplars Images Similitudes Remembrances and the like Against all whose yea Theophilacts Nay is not worth a straw Yet for all this if you will giue him leaue to interpret himselfe I see not but his Nay may easily bee reconciled to their Yea. For in the next passage by you vouched he faith It is not only a Figuration as if hee should say A figure it is but it is not only so not a bare and naked Figure but a Figure endued from on high with the efficacy of the Spirit according to that of St Cyprian The truth is present to the signe and the spirit to the Sacrament As
the bookes de Sacramentis was wont to say thus If there bee so great force in the speech of our Lord Iesus that the things which were not began to be how much more operatiue is it that things still be what they were and yet bee changed into another things But now because that clause that things still bee what they were make sore against Transubstantiation in the Roman Edition and that of Paris an 1603. that clause is cleane left out and S. Ambrose must no longer say so S. Chrysostom or the Author of the imperfect worke vpoÌ„ Mathew was wont to haue these words If it be so dangerous to transferre vnto private vses those holy vessels in which the true body of Christ is not but the mystery of his body is contained how much more c. But what is become of them now In the edition printed at Antwerp by Ioannes Steelsius anno 1537. at Paris by Ioannes Roigny 1543. and by Audoenus Parvus 1557. not a syllable of those words in which the true body of Christ is not but the mystery of his body is contained appeares Why Because they make so strongly against your Reall Presence So likewise where he vsed in the elder impressions to say the sacrifice of bread and wine now in these latter editions hee is forced to change his language and to say the sacrifice of the body and bloud of Christ. More examples I might easily produce but these are sufficient to shew that Vincentius Lirinensis had good reason when hee gaue this Caveat But neither alwaies nor all kind of heresies are to bee impugned after this manner but such only as are new and late when they first arise while by straightnesse of time it selfe they be hindred from falsifying the rules of the ancient Faith and before that their poison spreading farther they attempt to corrupt the writings of the Ancient But farre spread and inveterate heresies are not to be set on this way forasmuch as by long continuance of time a long occasion hath layne open vnto them to steale away the truth But returne we againe to the matter from which we haue a little digrest The Fathers say you differed not in points essentiall True Neither doe we as is aboue shewed yet by your leaue their differences were not alwaies in petty matters vnlesse Rebaptization Communicating of infants the Popes vniversall iurisdiction and the like bee of small consequence with you Their differences were not so bitter as ours No were When they proceeded not only to curse one another but to fire bloudshed and banishment also And when casting off the rule of pietie they did nothing but increase strife threats envy and quaâ—rels every man with all tyranny pursuing his ambition whereby as S. Basil saith the Church of God was vnmercifully drawne in sunder and his flock troubled without all care or pittie Lastly say you they differed in matters vndecided by a generall Councell What then No danger No danger Then belike a man may safely beleeue all he lists before a Councell determine it The very high way to Atheisme For so the very Articles of the Creed during the first three hundred yeares after Christ should be but disputable points and not necessary For vntill Constantine the great there were no generall Councels By the same reason your Adoration of Images was no matter of Faith till the second Councel of Nice about 800 yeares after Christ nor Transubstantiation till the Councell of Lateran some 1200 yeares nor Merit nor Iustification by workes nor the most of your Tenents till the Trent Councell aboue foureteene hundred yeares after Christ. If they were I require you to shew what generall Councell had before determined them If you cannot then are you but novellers and hold not the ancient Faith The truth is Councells cannot make that an Article which was not but whether they decree or not decree whatsoever God affirmeth in his word as soone as it commeth to our knowledge is absolutely and vpon paine of damnation to be beleeued And it is horrible sacriledge and impiety to thinke that it is not necessary to beleeue God vnlesse a Councell of the Pope say Amen vnto it Yea but say you we nor haue nor can haue generall Councels No more can you nor any Church in Christendome without the generall consent of Christian Princes Synods of our owne Churches we may haue and haue had by the indulgence of our Princes More then this you cannot haue For you are but a handful of the Christian world and the greatest part thereof neither is nor will bee subject vnto you When you can get the Greek Church and that in Prester Iohns countrey with the Armenians and others to submit themselues vnto the Popes omnipotent and vbiquitaâ—y power then may you peradventure haue hope to call a generall Councell But that I think will be at the Greek Kalends that is in plaine English at Nevermasse Howsoever say you if you may not relie on the Fathers because of their differences neither may you on vs because of ours If this be a sound reason as I confesse it is neither may you rely on the Church of Rome because of theirs But you mistake the matter much if you thinke wee require men to relie on our bare authoritie That privilege belongs vnto Christ only and vnder him to those holy Pen-men of the Bible that wrote by inspiration To vs appertaineth to proue what we say by their authoritie and when wee haue so done to require assent and not before If Scripture and sound deduction from it according to the art of reasoning together with the proofe of the sense thereof by the circumstances of the place and the analogie of Faith will not moue you we can but pittie your wilfulnesse and leaue you vnto God till he turne your heart and haue mercy vpon you For certainely miserable is the case of that man who knowing the Scriptures to be Gods word and hauing the vse of right reason shall refuse triall both by the one and the other preferring therevnto the authoritie of man which may erre it selfe and lead others into errour N. N. Your conclusion is you meane not to forsake the religion taught in that Church which is descended from Christ and his Apostles by succession but with Litinensis to preferre it before all things That you will follow vniversality Antiquitie and consent in your beleefe that faith which hath beene held from time to time in all places in all seasons by all or the most Doctors of Christianity That Church which as S. Augustine saith had her beginning by the entring of nations got authority by miracles was increased by charity and established by continuance and hath had succession from S. Peters chaire to our time That church which is knowne by the name of Catholike both to friends and foes even Heretikes tearming her so calling themselues for distinctions sake Reformers Illuminates Vnspotted brethren In
this you will remaine during life and then if your life hinder not as you hope it will not you shall enioy everlasting life I. D. What you professe you will not doe that you haue already done Very weake wavering haue you shew'd your selfe in forsaking that religion which is descended vnto vs by succession from Christ and his Apostles and hath alwaies beene taught and maintained in the Catholike Church to embrace a new vpstart superstition vtterly vnknowne to the Primitiue times and growne out of the earth but some two or three nights agoe What Motiues you then had for your revolt I knowe not They that knewe you well speake of some other thing rather then Conscience The best construction I can set vpon it is this you had beene but badly informed in the truth And now least you should incurre the imputation of levitie and inconstancie if you returned to vs againe I feare you haue obstinately resolved to close your eyes and not to see the truth how brightly soever it shine vpon So that the saying which I thinke I haue some where read in Tertullian is verified vpon you Miserable is the case of that man who was perswaded before hee was instructed and afterward refuseth to be instructed because hee is perswaded The sayings of Vincentius Lirinensis and S. Augustin we well allow of but the application of them to your selfe hath more face then forehead in it For as of old Dioscorus the Heretike cryed out in the Councell of Chalcedon I am cast out with the Fathers I defend the doctrine of the Fathers I passe not beyond them in any point and I haue their testimonies not barely but in their very bookes even so you and wish no more modesty nor truth then he I follow vniversality antiquitie and consent in my Beleefe I stand to the Faith that hath beene held in all places in all seasons by all or the most Bishops Priests Doctors in Christianitie I follow a Church begun by entrance of nations authorized by miracles encreased by charitie established by continuance in which is succession from Saint Peters Chaire and knowne of all by the name Catholike But soft good sir how is all this proued For you cannot bee ignorant that we deny al these things affirming the clean contrary that the Romish Synagogue is not the Church S. August speakes of but altogether degenerated from it that the points in difference betwixt vs were neither Vniversall nor Ancient but sprung vp of late ever as they rose vp mightily opposed by the most famous Clerks of their times If you would perswade vs otherwise you may not thinke to prevaile with your strong imaginations but you must convince vs with sound demonstrations wherein God wot the best of you all are as weake as water For as for your selfe I cannot but wonder that knowing no more then you haue picked out of the writings of two or three sneaking Friers you yet talke so coÌ„fidently and presumptuously of Vniversalitie Antiquity and consent in all places and seasons of all Bishops Priests and Doctors as if either your selfe had liued all the while to see it with your eyes or had read all the story of the Church and whatsoever monuments they haue left behind them If you thinke you may be so bold and confident vpon your Author tell vs I pray you why we may not be as bold and confident on our The rather seeing your writers are open maintainers of Equivocation and I knowe not what pious frauds and lies which our men even from their hearts detest abhorre But why should either we or you trust so much vnto deceitfull man The safest course would be with the wise â—ereans to search the Scriptures whether these things be so or not He that shall doe this with an honest heart and out of the loue of truth cannot but finde satisfaction vnlesse hee fayle that hath promised seeke and yee shall finde Verily one testimonie from the mouth of God and his sacred word wil be of more force to settle the Conscience then ten thousand of those Topicall arguments probabilities wherewith your Author gulleth and beguileth you But where you say that the Roman Church is by all both friends and enimies knowne and called by the name Catholike you shew your selfe to be a pleasant and merry man It may bee some of vs at some times may haue called some Recusants Catholikes What then Doe we therefore indeed count you so Nothing lesse for wee call you not so in earnest as if you were so but only in jest and by way of Irony because you affect to bee called so Otherwise then thus wee never either count or call you or your Church Catholike Why Should wee seeing you your selues howsoever in word you retaine it yet in effect seeme to disclaime it calling your selues Roman Catholikes For Catholike is Vniversall Roman Particular that is of the whole world this of one Citty So that Roman Catholike is as much as to say Particular Vniversall that is Not catholike Catholike Whence it followeth evidently that while you restraine your Faith to Roman you vtterly cut it off and your selfe withall from being Catholike Hauing therefore lost the kernell why are you so greedy of the shell Of the name I mean being destitute of the thing Content your selfe with Roman leaue Catholike vnto vs. For wee are indeed the true Catholikes holding all that Faith and only that Faith which the Apostles preached and was generally beleeued throughout the World An ancient friend of mine and a worthy Scholler being demanded in a Stationers shop in Venice while there he followed the Lord Embassadour what was the difference betweene vs here in England and the Catholikes answered None at all for wee count our selues good Catholikes But the party being loth to be put of so pressed him againe to know the difference betwixt vs here and them there and was answered This that wee beleeue the Catholike Faith contained in the Creed but beleeued not the thirteenth Article which the Pope had added to it But it being replied that hee knew none such the Extravagant of Pope Boniface was brought where hee defines it to bee altogether of necessity to salvation to euery humane Creature to bee vnder the Bishop of Rome The beleefe of this thirteenth Article thus patched vnto the rest by your thirteenth Apostle may perhaps make you Bonifacian or Roman but the beleefe of the other twelue makes vs I am sure true and perfect Catholikes Whether you allow vs the name or not it matters nothing as neither whatsoever nicknames you impose vpon vs. For by the grace of God wee are what wee are and it is neither the one nor the other that can make vs other then wee are As neither can you by assuming the name of Catholike or any other Sectaries by calling themselues Illuminates or Vnspotted Brethren make your selues to be that which indeed you are not For as for Reformers although such Corruptions