him out of that steep journey wherein he was hasting towards destruction to come and reconcile to the Church if he bring with him his bill of health and that he is now cleare of infection and of no danger to the other sheep then with incredible expressions of joy all his brethren receive him and set before him those perfumed bankets of Christian consolation with pretious ointments bathing and fomenting the old and now to be forgotten stripes which terror and shame had inflicted and thus with heavenly solaces they cheere up his humble remorse till he regain his first health and felicity This is the approved way which the Gospell prescribes these are the spirituall weapons of holy censure and ministeriall warfare not carnall but mighty through God to the pulling downe of strong holds casting down imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into captivity every thought to the obedience of Christ What could be done more for the healing and reclaming that divine particle of Gods breathing the soul and what could be done lesse he that would hide his faults from such a wholsome curing as this and count it a two-fold punishment as some do is like a man that having foul diseases about him perishes for shame and the fear he has o◠a rigorous incision to come upon hi◠flesh We shall be able by this time to discern whether Prelaticall jurisdiction be contrary to the Gospell or no First therefore the government of the Gospell being economicall and paternall that is of such a family where there be no servants but all sons in obedience not in servility as cannot be deny'd by him that lives but within the sound of Scripture how can the Prelates justifie to have turn'd the fatherly orders of Christs houshold the blessed meeknesse of his lowly roof those ever open and inviting dores of his dwelling house which delight to be frequented with only filiall accesses how can they justifie to have turn'd these domestick privileges into the barre of a proud judiciall court where fees and clamours keep shop and drive a trade w◠ere bribery and corruption solicits paltring the free and monilesse power of discipline with a carnall satisfaction by the purse Contrition humiliation confession the very sighs of a repentant spirit are there sold by the penny That undeflour'd and unblemishable simplicity of the Gospell not she her selfe for that could never be but a false-whi◠ed a lawnie resemblance of her like that aire-born Helena in the fables made by the sorcery of Prelats instead of calling her Disciples from the receit of custome is now turn'd Publican her self and gives up her body to a mercenary whor◠ome under those fornicated ches which she cals Gods house and in the fight of those her altars which she hath set up to be ador'd makes merchandize of the bodies and souls of men Rejecting purgatory for no other reason as it seems then because her greedines cannot deferre ◠ut had rather use the utmost extortion of redeemed penances in this life But because these matters could not be thus carri'd without a begg'd and borrow'd force from worldly autority therefore prelaty slighting the deliberat◠d chosen counsell of Christ in his spirituall government whose glory is in the weaknesse of fleshly things to t◠ad upon the crest of the worlds pride and violence by the power of spirituall ordinances hath on the contrary made these her freinds and champions which are Christs enemies in this his high designe smothering and extinguishing the spirituall force of his bodily weaknesse in the discipline of his Church with the boistrous and carnall tyranny of an undue unlawfull and ungospellike jurisdiction And thus Prelaty both in her fleshly supportments in her carnall doctrine of ceremonie and tradition in her violent and secular power going quite counter to the prime end of Christs comming in the flesh that is to revele his truth his glory and his might in a clean contrary manner then Prelaty seeks to do thwarting and defeating the great mistery of God I do not conclude that Prelaty is Antichristian for what need I the things themselves conclude it Yet if such like practises and not many worse then these of our Prelats in that great darknesse of the Roman Church have not exempted both her and her present members from being judg'd to be Antichristian in all orthodoxall esteeme I cannot think but that it is the absolute voice of truth and all her children to pronounce this Prelaty and these her dark deeds in the midst of this great light wherein we live to be more Antichristian then Antichrist himselfe The Conclusion The mischiefe that Prelaty does in the State I Adde one thing more to those great ones that are so fond of Prelaty this is certain that the Gospell being the hidden might of Christ as hath been heard hath over a victorious power joyn'd with it like him in the Revelation that went forth on the white Horse with his bow and his crown conquering and to conquer If we let the Angell of the Gospell ride on his own way he does his proper businesse conquering the high thoughts and the proud reasonings of the flesh and brings them under to give obedience to Christ with the salvation of many souls But if ye turn him out of his rode and in a manner force him to expresse his irresistible power by a doctrine of carnall might as Prelaty is 〈◊〉 will use the fleshly strength which ye put into his hands to subdue your spirits by a servile and blind superstition and that againe shall hold such dominion over your captive minds as returning with an insatiat greedinesse and force upon your worldly wealth and power wherewith to deck and magnifie her self and her false worships she shall spoil and havock your estates disturbe your ease diminish your honour inthraul your liberty under the swelling mood of a proud Clergy who will not serve or feed your soules with spirituall food look not for it they have not wherewithall or if they had it is not in their purpose But when they have glutted their ingratefull bodies at least if it be possible that those open sepulchers should ever be glutted and when they have stufft their Idolish temples with the wastefull pillage of your estates will they yet have any compassion upon you and that poore pittance which they have left you will they be but so good to you as that ravisher was to his sister when he had us'd her at his pleasure will they but only hate ye and so turne ye loose no◠they will not Lords and Commons they will not fauour ye so much What will they do then in the name of God and Saints what will these man-haters yet with more despight and mischiefe do I le tell ye or at least remember ye for most of ye know it already That they may want nothing to make them true merchants of Babylon as they have
consisting of two parts the inward and the outward 〈◊〉 by the eternall providence left under two sorts of cure the Church and the Magistrat The Magistrat hath only to deale with the outward part I mean not of the body alone but of the mind in all her outward acts which in Scripture is call'd the outward man So that it would be helpfull to us if we might borrow such autority 〈◊〉 the Rhetoricians by parent may give us with a kind of Promethâ— skill to shape and fashion this outward man into the similitude 〈◊〉 a body and set him visible before us imagining the inner man only as the soul Thus then the civill Magistrat looking only upon the outward man I say as a Magistrat for what he doth further he doth it as a member of the Church if he find in his complexion skin or outward temperature the signes and marks or in his doings the effects of injustice rapine lost cruelty or the like sometimes he shuts up as in frenetick or infectious diseases or confines within dores as in every sickly estate Sometimes he shaves by penalty or mulct or els to cool and take down those luxuriant humors which wealth and excesse have caus'd to abound Otherwhiles he serâ— he cauterizes he scarifies lets blood and finally for utmost remedy cuts off The patients which mostanend are brought into his hospital are such as are farre gon and beside themselves unlesse they be falsly accus'd so that force is necessary to tame and quiet them 〈◊〉 their unruly fits before they can be made capable of a more human â— ure His general end is the outward peace and wel-fare of the Commonwealth and civil happines in this life His pâ— ular â— nd in every man is by the infliction of pain dammage aâ— disgrace that the senses and common perceivance might carry this message to the soul within that it is neither easefull profitable nor prais-worthy in this life to doe evill Which must needs tend to the good of man whether he be to live or die and be undoubtedly the fâ— means to a natural man especially an offender which might open his eyes to a higher consideration oâ— good and evill as it is taught in religion This is seen in the often penitence of those that suffer who had they scapt had gon on sinning to an immeasurable heaâ— which is one of the extreamest punishments And this is all that the civil Magistrat as so being conserâ— to the healing of mans mind working only by terrifying 〈◊〉 upon the rind orifice of the â— ore and by all outward appliâ— as the Logicians say a postâ— at the effect and not from the cause not once touching the inward bed of corruption and that hectick disposition to evill the sourse of all vice and obliquity against the rule of Law Which how insufficient it is to cure the soul of man we cannot better guesse then by the art of bodily phisick Therfore God to the intent of further healing mans deprav'd mind to this power of the Magistrat which contents it self with the restraint of evil doing in the external man added that which we call censure to purge it and remove it clean out of the inmost soul In the beginning this autority seems to have bin plac't as all both civil and religious rites once were only in each father of family Afterwards among the heathen in the wise men and Philosophers of the age but so as it was a thing voluntary and no set government More distinctly among the Jews as being Gods peculiar where the Priests Levites Prophets and at last the Scribes and Pharises took charge of instructing and overseeing the lives of the people But in the Gospel which is the straitest and the dearest cov'nant can be made between God and man wee being now his adopted sons and nothing fitter for us to think on then to be like him united to him and as he pleases to expresse it to have fellowship with him it is all necessity that we should expect this blest efficacy of healing our inward man to be minister'd to us in a more familiar and effectual method then ever before God being now no more a judge after the sentence of the Law nor as it were a school maister of perishable rites but a most indulgent father governing his Church as a family of sons in their discreet age and therfore in the sweetest and mildest manner of paternal discipline he hath committed this other office of preserving in healthful constitution the innerman which may be term'd the spirit of the soul to his spiritual deputy the minister of each Congregation who being best acquainted with his own flock hâ— th best reason to know all the secretâ— st diseases likely to be there And look by how much the interâ—â— an is more excellant and noble then the external by so muc◠〈◊〉 his cure more exactly more throughly and more particularly to be perform'd For which cause the holy Ghost by the Apostles joyn'd to the minister as assistant in this great office sometimes a certain number of grave and faithful brethren for neither doth the phisitian doe all in restoring his patient he prescribes another prepares the med'cin some read some watch some visit much more may a minister partly not see all partly erre as a man besides that nothing can be more for the mutuall honour and love of the people to their Pastor and his to them then when in select numbâ— and coursâ— they are seen partaking and doing reverence to the holy 〈◊〉 discipline by their serviceable and solemn presence and receiving honour again from their imployment not now any more to be separated in the Church by vails and partitions as laicks and unclean but admitted to wait upon the tabernacle as the rightfull Clergy of Christ a chosen generation a royal Priesthood to offâ— up spiritual sacrifice in that meet place to which God and the Congregation shall call and assigne them And this all Christians ought to know that the title of Clergy S. Peter gave to all Gods people till Pope Higinus and the succeeding Prelates took it from them appropriating that name to themselves and their Priests only and condemning the rest of Gods inheritance to an injurious and alienat condition of Laity they separated from them by local partitions in Churches through their grosse ignorance and pride imitating the old temple and excluded the members of Christ from the property of being members the bearing of orderly and fit offices in the ecclesiastical body as if they had meant to sow up that Iewish vail which Christ by his death on the Crosse rent in sunder Although these usurpers could not so presently over-maister the liberties and lawfull titles of Gods freeborn Church but that Origen being yet a lay man expounded the Scriptures publickly and was therein defended by Alexander of Jerusalem and Theoctistus of Caesarea producing in his behalf divers examples that the privilege of teaching was anciently permitted to
sociable perfection in this life civill or sacred that can be above discipline but she is that which with her musicall cords preserves and holds all the parts thereof together Hence in those perfect armies of Cyrus in Xenophon and Scipio in the Roman stories the excellence of military skill was esteem'd not by the not needing but by the readiest submitting to the edicts of their commander And certainly discipline is not only the removall of disorder but if any visible shape can be given to divine things the very visible shape and image of vertue whereby she is not only seene in the regular gestures and motions of her heavenly paces as she walkes but also makes the harmony of her voice audible to mortall eares Yea the Angels themselves in whom no disorder is fear'd as the Apostle that saw them in his rapture describes are distinguisht and quaternionâ— into their celestiall Princedomes and Satrapies according as God himselfe hath writ his imperiall decrees through the great provinces of heav'n The state also of the blessed in Paradise though never so perfect is not therefore left without discipline whose golden survaying reed marks out and measures every quarter and circuit of new Jerusalem Yet is it not to be conceiv'd that those eternall effluences of sanctity and love in the glorified Saints should by this meanes be confin'd and cloy'd with repetition of that which is prescrib'd but that our happinesse may or be it selfe into a thousand vagancies of glory and delight and with a kinde of eccentricall equation be as it were an invariable Planet of joy and felicity how much lesse can we believe that God would leave his fraile and feeble though not lesse beloved Church here below to the perpetuall stumble of conjecture and disturbance in this our darke voyage without the card and compasse of Discipline Which is so hard to be of mans making that we may see even in the guidance of a civill state to worldly happinesse it is not for every learned or every wise man though many of them consult in common to invent or frame a discipline but if it be at all the worke of man it must be of such a one as is a true knower of himselfe and himselfe in whom contemplation and practice wit prudence fortitude and eloquence must be rarely met both to comprehend the hidden causes of things and span in his thoughts all the various effects that passion or complexion can worke in mans nature and hereto must his hand be at defiance with gaine and his heart in all vertues heroick So far is it from the kenne of these wretched projectors of ours that bescraull their Pamflets every day with new formes of government for our Church And therefore all the ancient lawgivers were either truly inspir'd as Moses or were such men as with authority anough might give it out to be so as Minâ— s Lycurgus Numa because they wisely forethought that men would never quietly submit to such a discipline as had not more of Gods hand in it then mans To come within the narrownesse of houshold government observation will shew us many deepe counsellers of state and judges to demean themselves incorruptly in the setl'd course of affaires and many worthy Preachers upright in their lives powerfull in their audience but look upon either of these men where they are left to their own disciplining at home and you shall soone perceive for all their single knowledge and uprightnesse how deficient they are in the regulating of their own family not only in what may concerne the vertuous and decent composure of their minds in their severall places but that which is of a lower and easier performance the right possessing of the outward vessell their body in health or sicknesse rest or labour diet or abstinence whereby to render it more pliant to the soule and useâ— ull to the Common-wealth which if men were but as good to disciâ— ne themselves as some are to tutor their Horses and Hawks it could not be so grosse in most housholds If then it appear so hard and so little knowne how to governe a house well which is thought of so easie discharge and for every mans undertaking what skill of man what wisdome what parts can be sufficient to give lawes ordinances to the elect houshold of God If we could imagine that he had left it at randome without his provident and gracious ordering who is he so arrogant so presumptuous that durst dispose and guide the living arke of the holy Ghost though he should finde it wandring in the field of Bethshemesh without the conscious warrant of some high calling But no profane insolence can paralell that which our Prelates dare avouch to drive outragiously and shatter the holy arke of the Church not born upon their shoulders with pains and labour in the word but drawne with rude oxen their officials and their owne brute inventions Let them make shewes of reforming while they will so long as the Church is mounted upon the Prelaticall Cart and not as it ought betweene the hands of the Ministers it will but shake and totter and he that sets to his hand though with a good intent to hinder the shogging of it in this unlawfull waggonry wherein it rides let him beware it be not fatall to him as it was to Vâ— a. Certainly if God be the father of his family the Church wherein could he expresse that name more then in training it up under his owne all-wise and dear Oeconomy not turning it loose to the havock of strangers and wolves that would ask no better plea then this to doâ— in the Church of Christ what ever humour faction policy or â—centious will would prompt them to Againe if Christ be the Churches husband expecting her to be presented before him a pure unspotted virgin in what could he shew his tender love to her moâ— then in prescribing his owne wayes which he best knew would be to the improvement of her health and beauty with much greatâ— care doubtlesse then the Persian King could appoint for his Queenâ—Esther those maiden dietings set prescriptions of baths odoâ— which may tender her at last the more amiable to his eye For oâ— any age or sex most unfitly may a virgin be left to an uncertaine and arbitrary education Yea though she be well instructed yet is she still under a more strait tuition especially if betroth'd In like manner the Church bearing the same resemblance it were not reason to think she should be left destitute of that care which is as necessary and proper to her as instruction For publick preaching indeed is the gift of the Spirit working as best seemes to his secret will but discipline is the practick work oâ— preaching directed and apply'd as is most requisite to particular duty without which it were all one to the benefit of souls as it would be to the cure of bodiâ— s if all the Physitians in London should get into the
This is all we get by demurring in Gods service T is not rebellion that ought to be the hindrance of reformation but it is the want of this which is the cause of that The Prelats which boast themselves the only bridleâ— of schisme God knows have been so cold and backward both there and with us to represse heresie and idolatry that either through their carelessenesse or their craft all this mischiefe is befalâ— What can the Irish subject do lesse in Gods just displeasure against us then revenge upon English bodies the little care that our Prelate have had of their souls Nor hath their negligence been new in that Iland but ever notorious in Queen Elizabeths dayes as Camden their known friend forbears not to complain Yet so little are they touchâ— with remorce of these their cruelties for these cruelties are theirs the bloody revenge of those souls which they have famisht that whâ— s against our brethren the Scotâ— who by their upright and loyall and loyall deedâ— have now bought themselves aâ— honourable name to posterity whatsoever malice by slander could invent ragâ— iâ— hostility attempt they greedily attempted toward these murdâ— ous Irish the enemies of God and mankind a cursed off-spring of their own connivence no man takes notice but that they seeme to be very calmely and indifferently affected Where then should we begin to extinguish a rebellion that hath his cause from the misgovernment of the Church where but at the Churches reformation and the removall of that government which peâ— sues and warâ— es with all good Christians under the name of schismaticks but maintains and fosters all Papists and Idolaters 〈◊〉 tolerable Christians And if the sacred Bible may be our light we are neither without example nor the witnesse of God himselfe that the corrupted estate of the Church is both the cause of tumult and civill warres and that to stint them the peace of the Church must first be sâ—l'd Now for a long season saith Azariah to King Asa Israel hath 〈◊〉 without the true God and without a teaching Priest and without law and in those times there was no peace to him that went out â— or to hiâ— that came in but great vexations were upon all the inhabitants of the countries And nation was destroy'd of nation and City of City fâ— God did vex them with all adversity Be ye strong therefore saith he to the reformers of that age and let not your hands be weake for your worke shall bee rewarded And in those Prophets that liv'd in the times of reformation after the Captivity often doth God stirre up the people to consider that while establishment of Church matters was neglected and put off there was no peace to him that went out or came in for I saith God had set all men every one against his neigbour But from the very day forward that they went seriously and effectually about the welfare of the Church he tels them that they themselves might perceave the sudden change of things into a prosperous and peacefull condition But it will here be said that the reformation is a long work and the miseries of Ireland are urgent of a speedy redresse They be indeed and how speedy we are the poore afflicted remnant of our martyr'd countrymen that sit there on the Sea-shore counting the houres of our delay with their sighs and the minuts with their falling teares perhaps with the destilling of their bloody wounds if they have not quite by this time cast off and almost curst the vain hope of our founder'd ships and aids can best judge how speedy we are to their reliefe But let their succors be hasted as all need and reason is and let not therefore the reformation which is the chiefest cause of successe and victory be still procrastinated They of the captivity in their greatest extremities could find both counsell and hands anough at once to build and to expect the enemies assault And we for our parts a populous and mighty nation must needs be faln into a strange plight either of effeminacy or confusion if Ireland that was once the conquest of one single Earle with his privat forces and the small assistance of a petty Kernish Prince should now take up all the wisdome and prowesse of this potent Monarchy to quell a barbarous crew of râ— bels whom if we take but the right course to subdue that is beginning at the reformation of our Church their own horrid murders and rapes will so fight against them that the very sutlerâ— and horse boyes of the Campe will be able to rout and chase them without the staining of any Noble sword To proceed by other method in this enterprize be our Captains and Commanders never so expert will be as great an error in the art oâ— warre as any novice in souldiership ever committed And thus I leave it as a declared truth that neither the feare of sects no nor rebellion can be a fit plea to stay reformation but rather to push it forward with all possible diligence and speed The second Book HOw happy were it for this frail and as it may be truly call'd mortall life of man since all earthly things which have the name of good and convenient in our daily use are withall so cumbersome and full of trouble if knowledge yet which is the best and lightsomest possession of the mind were as the common saying is no burden and that what it wanted of being a load to any part of the body it did not with a heavie advantage overlay upon the spirit For not to speak of that knowledge that rests in the contemplation of naturall causes and dimensions which must needs be a lower wisdom as the object is low certain it is that he who hath obtain'd in more then the scantest measure to know any thing distinctly of God and of his true worship and what is infallibly good and happy in the state of mans life what in it selfe evil and miserable though vulgarly not so esteem'd he that hath obtain'd to know this the only high valuable wisdom indeed remembring also that God even to a strictnesse requires the improvment of these his entrusted gifts cannot but sustain a soreâ— burden of mind and more pressing then any supportable toil or waight which the body can labour under how and in what manner he shall dispose and employ those summes of knowledge and illumination which God hath sent him into this world to trade with And that which aggravats the burden more is that having receiv'd amongst his allotted parcels certain pretious truths of such an orient lustre as no Diamond can equall which never the lesse he has in charge to put off at any cheap rate yea for nothing to them that will the great Marchants of this world searing that this cours would soon discover and disgrace the fals glitter of their deceitfull wares wherewith they abuse the people like poor Indians with beads and glasses practize by all
done to your souls they will sell your bodies your wives your children your liberties your Parlaments all these things and if there be ought else dearer then these they will sell at an out-cry in their Pulpits to the arbitrary and illegall dispose of any one that may hereafter be call'd a King whose mind shall serve him to listen to their bargain And by their corrupt and servile doctrines boring our eares to an everlasting slavery as they have done hitherto so will they yet do their best to repeal and erase every line and clause of both our great charterâ— Noâ— is this only what they will doe but what they hold as the mainâ— reason and mystery of their advancement that they must do â— e the Prince never so just and equall to his subjects yet such are their malicious and depraved eyes that they so look on him so understand him as if he requir'd no other gratitude or piece of service siâ— theÌ„ then this And indeed they stand so opportunly for the disturbing or the destroying of a state being a knot of creatures whose dignities means and preferments have no foundation in the Gospel as they themselves acknowledge but only in the Princes favour to continue so long to them as by pleasing him they shall deserve whence it must needs be they should bend all their intentions and services to no other ends but to his that if it should happen that a tyrant God turn such a scourge from us to our enemies should come to grasp the Scepter here were his speare men and his lances here were his firelocks ready he should need no other pretorian band nor pensionry then these if they could once with their perfidious preachments aw the people For although the Prelats in time of popery were sometimes friendly anough to magnacharta it was because they stood upon their own bottom without their main dependance on the royal nod but now being well acquainted that the protestant religion if she will reform her self rightly by the Scriptures must undresse them of all their guilded vanities and reduce them as they were at first to the lowly and equall order of Presbyters they know it concerns them neerly to study the times more then the text and to lift up their eyes to the hils of the Court from whence only comes their help but if their pride grow weary of this crouching and observance as ere long it would and that yet their minds clime still to a higher ascent of worldly honour this only refuge can remain to them that they must of necessity contrive to bring themselves and us back again to the Popes supremacy and this we see they had by fair degrees of late been doing These be the two fair supporters between which the strength of Prelaty is born up either of inducing tyranny or of reducing popery Hence also we may judge that Prelaty is meer falshood For the property of Truth is where she is publickly taught to unyoke set free the minds and spirits of a Nation first from the thraldom of sin and superstition after which all honest and legal freedom of civil life cannot be long absent but Prelaty whom the tyrant custom begot a natural tyrant in religion in state the agent minister of tyranny seems to have had this fatal guift in her nativity like another Midas that whatsoever she should touch or come neâ— r either in ecclesial or political government it should turn not to gold though she for her part could wish it but to the drosse and scum of slavery breeding and setling both in the bodies and the souls of all such as doe not in time with the sovran trâ— le of sound doctrine provide to fortifie their hearts against her Hierarchy The service of God who is Truth her Liturgy confesses to be perfect freedom but her works and her opinions declare that the service of Prelaty is pâ— rfect slavery and by consequence perfect falshood Which makes me wonder much that many of the Gentry studious men as I heare should engage themselves to write and speak 〈◊〉 in her â—fence but that I beleeve their honest and ingenuous natures coming to the Universities to store themselves with good and solid learning and there unfortunately fed with nothing else but the sâ— gged and thorny lectures of monkish and miserable sophistry wâ— re sent home again with such a scholastical burre in their throats as hath stopt and hinderd all true and generous philosophy from entring crackt their voices for ever with metaphysical gargarisms and hath made them admire a sort of formal outside men prelatically addicted whose unchast'nd and unwrought minds never yet initiated or subdu'd under the true lore of religion or moral vertue which two are the best and greatest points of learning but either slightly train'd up in a kind of hypocritical and hackny cours of literature to get their living by and dazle the ignorant or els fondly overstudied in uselesse coÌ„troversies except those which they use with all the specious and delusive suttlety they are able to defend their prelatical Sparta having a Gospel and Church-government set before their eyes as a fair field wherin they might exercise the greatest vertu's and the greatest deeds of Christian autority in mean fortunes and little furniture of this world which even the sage heathen writers and those old Fabritii and Curii well knew to be a manner of working then which nothing could lik'n a mortal man more to God who delights most to worke from within himself and not by the heavy luggage of corporeal instrument they understand it not think no such matter but admire dote upon worldly riches honours with an easie intemperat life to the bane of Christianity yea they and their Seminaries shame not to professe to petition and never lin pealing our eares that unlesse we fat them like boores and cramme them as they list with wealth with Deaneries and pluralities with Baronies and stately preferments all learning and religion will goe underfoot Which is such a shamelesse such a bestial plea and of that odious impudence in Church-men who should be to â— is a pattern of temperance and frugal mediocrity who should teach us to contemn this world and the gaudy things thereof according to the promise which they themselves require from us in baptisme that should the Scripture stand by and be mute there is not that sect of Philosophers among the heathen so dissolute no not Epicurus nor Aristippus with all his Cyrenaick rout but would shut his school dores against such greasy sophisters not any College of Mountebanks but would think scorn to discover in themselves with such a brazen forehead the outrageous desire of filthy lucre Which the Prelats make so little conscience of that they are ready to fight and if it lay in their power to massacre all good Christians under the names of horrible schismaticks for only finding fault with their temporal