the malignity and iniquity of the Times shall lay upon me which I am most willing to undergoe for his sake who suffered death that we might live And never had I more imployment to exercise me in any age Mother Iustice what sayst thou Iustice. Deare Mother I hold it both just and necessary that the Reply be published both for the beating down of the insolencie of the Relator and the raysing up of the drooping spirits of Gods people and the setling them in the Truth As for presenting it to the King though I be not against it yet for my part I have engaged my selfe in an Appeale to the High and Rightâ—ous Iudge of all the world for Iustice in this Cause where I shall be sure to have it So as I resolve not to descend to any inferiour Court and there too where the like Cause inferiour to none for pure innocencie and that also upon Appeale so foulely miscarried So as I am altogether taken up in waiting for an Answer from my Righteous Iudge wherein I shall desire my Sister Patience to lend me so much of her vertue as may preserve my Attendance from fainting Mother Mercy what sayst thou Mercy Deare Mother I am ingaged with my Sister Iustice in the same Petition to the throne of Iustice and Mercy that the Righteous Iudge will for his mercy sake to his people give righteous judgement between them and the Relator for else they and the Cause must fall to ground And this course I stick unto not that I dissent from my other Sisters but what your selfe and they shall resolve on in this case my Petition with my Sister Iustice may stand in no small stead when GOD shall be pleased to move the Kings heart to vindicate the Cause of Christ and of his innocent people from the unjust and unmercifull dealing of the Relator against whom I stand a dayly Petitioner with my Sister Iustice not departing from the Court-gate of heaven till we have a full Answer Mother Verity what sayst thou Verity Deare Mother I would willingly accompany my other Sisters to the Court in presenting the Reply to the King but that there I am better known then trusted So as I could never yet have any good successe there Insomuch as I have made my selfe as they have made me altogether a stranger at Court because my naked simplicity can no way suit with the garbe of the Court-fashion which can turn themselvs into all formes but mine which is unchangeable Yet if my Sister Hope could lend me her habit I durst adventure with my Sisters once more within the Court-gates in hope the Courtiers would not reject me as not knowing me to be Verity And should they by my language descry me yet seeing me in Hopes habit they might perhaps turn Truths Disciples in hope of some gaine or preferment so much affiance they have in hopes But alas their hope is nothing a Kin to my Sister Hope for her object are things spirituall and eternall but theirs onely temporall And besides the Relator hath forced his Pack with such a deale of trumpery and painted stuffe gilded over with the glittering Titles of Truth and Peace and Piety and Devotion and the Church and the like that these his faire polished Bristow-stones are preferred by his Court-Disciples before the true and precious Diamonds because presented in their ragged or russet Coat so as these prove not merchantable there where otherwise even Truth it selfe is bought and sold. And therefore it shal be sufficient that my Sisters so many as goe weare me as alwayes as a Jewell in their bosomes so I shall not be taken notice of and the fewer they appeare the better least the Prelate conjure them down for a sort of Factious Spirits as he did those THREE of late in the Starre-Chamber I have said Mother Prayer what sayst thou Prayer Deare Mother and all my deare Sisters here present come I pray you and kneele down here and assist me by joyning in earnest supplication to our GOD that he would direct and lead us in that way which in this businesse may most conduce to the advancement of the Cause of Christ and the honour of the King Prayer O Lord God Almighty Who shall not feare thee thou King of Saints Great and marvelous are thy works just and true are thy wayes Thou art the great King over all the Earth the righteous Iudge of all the world the GOD that hearest Prayer and helpest thy People when they cry unto thee and judgest their cause when thou seest their strength is gone But how long LORD Holy and True when wilt thou arise and have mercy upon Sion Is not now the time the set time come Is it not now a day of rebuke and blasphemy Are not the children brought to the birth and there is none to deliver How long shall thy people cry and thou answerest not How long shall the enemy roare and thou regardest not How long shall he blaspheme thy Name For ever Why pluckest thou not thy right hand out of thy bosome Art not thou our King of old working Salvation in the midst of the Earth Didst not thou divide the Sea for thy People to passe through And art not thou the same GOD of Israel still Or is thine arme shortened that it cannot save And dost thou not remember this how the enemy hath reproached O LORD and blasphemed thy Name And wilt thou deliver the soule of thy Turtle Dove unto the Beast Wilt thou forget the Congregation of thy poore for ever Remember thy Covenant O Lord for we are thy People and thou art our GOD. Other Lords besides thee have had dominion over us but by thee onely will we make mention of thy Name And yet dost thou not see the darke places of the Earth full of the habitations of Cruelty O let not the oppressed returne ashamed The poore and needy cry unto thee they trust in thee they waight for thee that they may praise thy Name Arise therfore O GOD plead thine own Cause remember how the foolish man reproacheth thee daily Forget not the voyce of thine enemies the tumult of those that rise up against thee increaseth continually And now behold here spread before thee a Book of Reproaches and Blaspemies against thy Majesty and against thy Sonne Iesus Christ and against thy Holy Spirit and against thy Holy Word and against thy Holy Ministers and against thy Holy People and against thy Holy and Pure Worship yea and against the Kings Sacred Majesty whom thou hast set over thy People to governe them according to Truth and Equity under whose Patronage and Authority notwithstanding the Relator is bold to shrowd this his Book with all the Blasphemies and Falsities therein contained So as hereby not onely the exterpation of all true Faith and Religion in the Land is threatned but consequently the utter ruine and extermination of the Nation it selfe hastened already fitted as dry fewell for thy wrath by this
those plagues written therein and threatned against Reprobates and Devils shal be most certainly inflicted in beliefe whereof they tremble What have they this Faith given them of God and is the Holy Ghost the Sole Infuser of it or any Infuser of it at all And yet I say This historicall faith is that which you Speake of here For you do in that 16 th Section consisting of about 30 leaves in folio Speake of that Faith alone which beleeves the Scripture to be the word of God the onely subject of that long and tedious Discourse wherein you have spent so much sweat to so small purpose And the words immediately preceding doe shew this And your words immediately following are to confirme it which you alledge out of Stapleton Saying The Holy Ghost did not leave the Church in Generall nor the true members of it in particular without Grace to beleeve what himself had revealed and made credible Wherupon you inferre a little after Till the Spirit of God move the heart of man he cannot beleeve be the object never so credible Thus we see your mind at full what Faith what Gift of God what Grace this is which you Say none but the Holy Ghost giveth to his Church namely not that faith not that gift of God not that Grace not that worke of the Holy Ghost whereby a man comes to beleeve in Christ and to be indued with the Grace of Regeneration and Sanctification the proper worke and gift of the Holy Ghost whereof the Apostle speaketh in the fore-cited place but such a faith such a grace as the Councel of Trent professeth and aloweth and so that which Stapleton and all other Pontificials write of which is common to all wicked men and Reprobates as we have elswhere fully proved L. p. 75. The world cannot keep a man from going to weigh the Scripture at the Ballance of Reason whether it be the word of God or not For the word of God and the Book containing it refuse not to be weighed by Reason And pag. 76. For Reason by her own light can discover how firmely the Principles of Religion are true but all the light Shee hath will never be able to find them false P. 'T is â—rue that mans naturall Reason being not bridled by grace is so head-strong that the world it selfe cannot restrain it within its owne bounds but will be medling But yet though Reason be not excluded from giving her voyce and assent to the Scripture yet She must know her place She must come in the Reere of all and as a hand-maid not as a Mistresse Nor is it Reasons office to bring her ballance to weigh the Scriptures whether it be the word of God or not for herein She hath no negative voyce but onely of assent So as in this respect as a Judge Gods word refuseth to be weighed by Reason much lesse can it be true that Reason by her own light can discover how firmly the Principles of Religion are true For mans Reason being but Naturall and Gods word Supernaturall there is no proportion between them and Reason can no more judge of Scripture in this respect then a blind man can judge of colours So as Reason must not come in with her ballance and weights till a man be illuminated by the Scriptures themselves and by the Spirit of God and then being convinced of the truth thereof She gives her full assent that the Scripture is the word of God The Apostle saith The naturall man receiveth not the things of the Spirit of God neither can he know them because they are Spiritually discerned How say you then That Reason by her own Light can discover how firmly the Principles of Religion are true Point blanke against the Apostle The Lord openeth the heart of Lydia to attend to the things spoken of Paul Now if the naturall man by the light of his naturall reason receiveth not nor is thereby capable of the things of the Spirit of God contained in the Scripture but that they are foolishnesse unto him untill God open the heart and reveale those things by his Spirit as the Apostle saith then Reason cannot judge of Scripture by her owne light For what is Reasons light in a naturall man Surely darknesse it selfe unto Spiritâ—all things Ye were once darknesse saith the Apostle Darknesse in the very abstract Mans naturall understanding and Reason darknesse And therefore as Christ saith If the light that is in thee be darknesse how great is that darknesse And Rom. 8.5 They that are after the flesh tà tes sarkòs phronousin doe savour the things of the flesh but they that are after the Spirit the things of the Spirit Spirituall things are as unsavory to a naturall mans Reason as wholesome meat is to an aguish palate They are unto him morÃa foolishnesse saith the Apostle And Rom. 8.6 The wisdome of the flesh is death and ekthrà emnity against God and it is not subject to the Law of God neither indeed can be Ye saith Ieremy Every man is brutish in his own knowledge Can you then hale the Scripture to the barre of mans naturall Reason which is brutish to be judged by it whether it be Gods word or no And David saith Surely men of low degree are vanity Yea say you Men of low degree but not so men of high degree of learning and parts But take all with you Surely men of low degrâ—e are vanity and men of high degree are a lye to be layd in the ballance they are altogether lighter then vanity What men of low degree vanity and men of high degre a lye Yea Surely yea altogether lighter then vanity it selfe being â—ayd in the ballance But in what ballance In the uneven ballance with the false Scales of your naturall Reason No but in the Ballance and with the weights of the Sanctuary your Reason must be weighed And this ballance of the Sanctuary is the Scripture If then your Reason must be weighed at the ballance of the Scripture and there be found too light yea lighter then vanity yea altogether lighter then vanity yea Surely altogether lighter then vanity yea a very lye then what weights can your Reason bring being altogether lighter then vanity it selfe whereby to weigh the Scriptures Or how shall Reason which is a lye with her unequall Ballance and false weights weigh verity it selfe But if all this will not put you out of conceit of your naturall Reason as an incomptent Judge of Scripture to be the word of God which must needs argue the truth of Scripture that mans Reason is blindnes darknes emnity against the truth brutish vanity a ly altogether lighter then vanity it self give me leave a little to put you to it You perswade your selfe that you can by the strength and light of your naturall Reason judge or weigh the Scripture whether it be Gods word and discover how firmely the Principles of Religion
text and so prosecutes them with proofes of Scripture and Reasons and lastly applyes this word in sundry uses to the hearts and Consciences of the hearers reproving this or that sinne and pressing it home And all this while knowing nothing that any such Creature as the Archbishhop of Canterbury is in his Congregation in the ardor of his holy Zeale hee lets flye his Darts of sharpe Reproofe Steeled with Divine Authority of GODS Word the Scripture as against Pride Hypocrisie hatred of GODS Word Persecution of Gods Ministers and People under a colour of piety and peaâ—e-making in the Church and the like and so drives the nayle to the head as that the dart pierceth through all your armour of proofe as the Arrow shot at adventure hit Ahab between the joynts of his Armour to the the very quick of your Conscience not onely to the awakening of it but driving it to a trembling fit as Pauls preaching did to Felix and to be in a cold Sweat and to wax wanne and pale as Belshazzar at the sight of the hand-writing which is a part of Scripture what would you imagine of this Perhaps that the Minister knew of your being there But the contrary appeares to your selfe you did it so secretly as you knew none could discover it as you want neither wit nor art to doe such a feate if you will Well you can draw no other Conclusion from that your Conviction upon this occasion but that sure those were the Darts of the Scripture that wounded you yea and sounded you and found you out in the Croud pulling off the veile of hypocrisie from off the the face of your Conscience and therewithall so terrifying it as you are perswaded all the men in the world could not have struck such terrours into your Soule and therupon you are forced to Conclude and Confesse that surely the Scripture must needs be the word of God having such a mighty power in it being applyed but by a weake man As the Apostle saith We have this treasure in earthen vessels that the excellence of the power might be of God and not of us For you could discerne nothing of the Minister himselfe but that he was a simple plain man and did but speake as his text led him and for which he brought good proofe from the Scripture Thus if your Lordship should make but such an experiment as this would you not doe with this your Book wherein you have besides many other strange passages all along as will appeare yet more at large pronounced so many disgracefull Sentences against the Sufficiencie of the Divine Scripture to prove it selfe to be the word of God as those Converts in the Acts did with their Books of Curious Arts or as you did though against your will with that Popish Book of the Bishop of Geneva in Smithfield But I proceed As the Scripture not onely in and of it selfe but by the Ministry of it discovereth such a cleare selfe-light as whereby even naturall men are convinced and enforced to beleeve and confesse that Surely the Scripture is the very word of God so this word this Scripture is not as the Papists say and you say little better a dead letter but as it is the word of God uttered by his Spirit by which holy men spake and wrote it so it carries meat in the mouth as we say it never goes alone but is accompanied with the Spirit of God which Spake it giving testimony unto it that it is the undoubted word of God For even as the veines in a naturall body doe carry and convey in them the life-blood and as the Arteries doe containe in them those animal Spirits conveyed from the head to all the members whereby they are vegetated and moved So the Scriptures and every part of them have in them the Spirit whereby they are quickned and which is in them as the light in the body of the Sun their proper light wherein they shine forth in such a brightnesse as is sufficient to convince all men that they are the word of God and effectuall in perswading and assuring all the Elect of God of the truth thereof even to their Salvation And as the Soule with its faculties as understanding and Reason in mans body doe shew him to be a reasonable creature Man So the Spirit of God breathing and moving in the Scriptures doe shew them to be the very word of God For in the Scripture doe shine forth Gods Majesty Wisdome Holinesse Power Providence Iustice Mercy Truth Goodnesse Omniscience and all his excellent Attributes so as they all beare testimony unto it that it is the word of God So as to seperate these from the Scripture as they doe who affirme that the Scripture is not bright enough to be a sufficient witnesse to it selfe to the begetting of Beliefe that it is the word of God is as if they should abstract and seperate the light from the Sun and say it is not sufficient to prove it selfe to be the Sun For indeed take away the light from the Sun and then you may say truely it is not bright enough to shew it selfe to be the Sun Nay it ceaseth to be the Sun any more when the light and heat of it is taken away For the Sun is pherónumos according to its names in the Hebrew Shemesh so called because by its light it is a Minister or Servant to the world or some derive it quasi Sham-esh ibi ignis There is fire or according to another name from its property of calefaction or heating But take away its light and it looseth both its nature and its name and serves for no use So if you take from the Scripture those things in it which are its life and soule its native light and â—uster which can no more be seperated from it then the light from the Sun nay the Sun shall come to loose his light as it once did at the Ecclipsing of the Sun of Righteousnesse in his Passion on the Crosse but Gods word endureth for ever in heaven you quite destroy the nature of the Scripture and so make it to be no longer the word of God I might here inlarge my Discourse upon this excellent Subject but I shall have further occasion ministred by you to speake something more of it as I passe along For you proceed L. p. 83. A man is probably led by the Authority of the present Church as by the First informing inducing perswading meanes to beleeve the Scripture to be the word of God but when he hath studied considered and compared this word with it selfe and with other writings with the helpe of ordinary Grace and a mind morally induced and reasonably perswaded by the voyce of the Church the Scripture then gives greater and higher Reasons of Credibily to it selfe then Tradition alone could give P. Here you begin to tell us your manner of proposing the Scripture as a credible object fit
parts of mans body yet still that member wants other members to beare witnesse unto it that it is a part of mans body As if every particular member of mans body by its inherent proper motion were not a sufficient witnesse not onely to all the rest of the body that it is a living and true organicall body of man but also to it selfe that it is a true living member of this body Or as thus It is not the whole frame of heaven and earth that can assure us that we doe well to thinke that God made all the world for if any one Creature should give testimony to all the rest yet still that Creature would require another Creature to give testimony to it that it is one of Gods Creatures and so we should never come to any pawse to rest our assurance this way that God created the whole world heaven and earth and all the Creatures therein Now what is there besides the Creature that can assure us of this What The Authority of men or the Tradition of the whole world No for By Faith we come to understand that the worlds were framed by the word of God so that things which are seen were made of things which did not appeare Now whereupon is this Faith grounded Surely on the word of God and confirmed abundantly by the whole frame of heaven and earth and all the Creatures therein not one of them but having a stampe of the Creator upon it to assure us that it is his Creature And how doe we come to be assured that this word of God is contained in the Scripture By the Authority of the present Church Doth Hooker Say so Had you Said The Ancient Church as the Jewes in witnessing for the Old Testament and the Ancient Apostolick Church in witnessing for the New you had said Somthing As also if you had put the Ministry of the Word for the Authority of your present Church For as we said before the Ministry of the Word is Gods own voyce which commends unto us the Scripture as the word of God This is Gods owne ordinary meanes to bring men to Faith and not the Authority and Tradition of I wot not what present Church And now against Mr Hookers sensible Demonstration as you call it I will oppose another Demonstration which is not onely sensible but most true as proving that the testimony of Scripture to be the word of God is in the Scripture it selfe First Paul in the Epistle to the Romans witnesseth that unto the Iewes or Israeliets under the Old Testament were committed the Oracles of God those Oracles were contained in all the severall Bookes of the Old Testament which the Jewes kept intire and inviolate without the mixture of Profane Books And of this Scripture Paul speaketh and testifieth saying All Scripture is given by inspiration from God And Christ himselfe giveth testimony of the Old Testament saying to the Jewes Search the Scriptures for in them ye think ye have eternall life and they are they which testifie of me And what those Scriptures were the Jewes knew well enough for they were deposited with them and they kept them as their chiefest treasure And Peter also gives testimony to the Old Testament saying of it that Holy men of God spake as they were moved by the Holy Ghost speaking of the Scripture expresly in that place in the former verse And To Him give all the Prophets witnesse Thus the New Testament gives testimony to the Old that it is the word of God And I hope you will not except against this testimony as insufficient Againe the New Testament gives witnesse to it selfe that it is the word of God Peter witnesseth of Pauls Epistles that Paul wrote them according to the wisdome given unto him that is the Holy Ghost And Christ said to Peter I have prayd for thee that thy Faith faile not Yea He sent the Holy Ghost to all his Apostles that should lead them into all truth Ergo what they preached and wrote was the Truth and word of God And Christ made all his Apostles his witnesses who in all their writings beare-witnesse of him both of what they saw and heard and so their record left in writing is true See Luk. 1.2 1 Joh. 1.3 3 Joh. 12. And none writ the New Testament but either Euangelists or Apostles all indued with the Holy Ghost And the Wisdome of Christ reserved his beloved Disciple Iohn as the last surviver of all the rest to write the Book of the Revelation and to conclude as the New Testament so the whole Bible with that Charge If any man adde to this Book or take away from it c. as shewing that the whole and intire Scripture was now compiled and consummate I might be copious in this point But I will summe up all this The New Testament gives testimony to the Old that it is the word of God also to it selfe one Book to another one Apostle to another who were all witnesses of Christ Christ and the Holy Ghost to all the Apostles all their writings being guided by the Spirit of Truth and giving joynt witnesse unto Christ and to the truth of the Gospell Yea and the severall parts beare witnes to themselvs As 1 Cor. 14.37 If any man think himselfe to be a Prophet or Spirituall let him acknowledge that the things that I write unto you are the Commandements of the Lord. And 1 Pet. 5.12 I have written brieflly exhorting and testifying that this is the true Grace of God wherein ye stand And Joh. 20.31 These things are written that ye might beleeve that Iesus is the Christ the Son of God and that beleeving ye might have life through his Name So 1 Joh. 1.3 4. 2 Joh. 5. 3 Joh. 12. And we also â—eare record and ye know that our record is true And as the New Testament doth every where beare witnesse both to the Old and to it selfe both in the whole and every part even by the Spirit of God that speakes and breathes in the whole and every part So the Old Testament in like manner beares witnesse both to it selfe and to the New Testament and that by many Types and Prophecies all which are fulfilled in the New So as these two Testaments are as Ezechiels Wheeles one within another the New Testament being the Old revealed and the Old the New veiled Or they are like the two Cherubims both looking towards the Mercy-Seat which is Christ the Summe of them both the Old looking upon him as he was promised and to come the New as he is now exhibited and come Thus we have here a full true and evident Demonstration that the whole Scripture gives testimony to it selfe that it is the word of God And yet you Say That Truth it selfe cannot say that Scripture it selfe can doe it But you adde L. ibid. That Scripture cannot beare witnesse to it selfe nor any one part of it
Government is nothing according to our Great Kings Laws but according to your own devised Canons and in nothing in Nothing I say agreeable to the Laws of Christ in the Scripture for the right Government of his Church Nay that Government which Christ hath prescribed in his word and which is practised in the best Reformed Churches beyond the Seas you doe utterly and openly condemn and the Churches themselves that doe practise the Discipline of Christ and his Apostles while you deny them to be any Churches of Christ at all Againe Every Kingdome as it hath but one King over it so it is capapable of no more then onely one Vice-Roy so as by that Title he that is your Ordine Primus and hath a more Potent Principality the Pope had he but a good Title would carry that honour from you all if you value the worth and Dignity of that Vice-Royship after the value of your Bishopricks and not after vertue Either then you must acknowledge the Pope to be the sole Vice-Roy which you are loth to doe For why should not the Patriarch of the other world be as capable of that honour as he or you must give us leave to find out the onely true Vice-Roy of Christ in his Church and that is The Holy Ghost For when our Great King went into his Celestiall Kingdome to his Church Tryumphant leaving his Militant here on Earth under the Kingdome of Grace as touching his bodily presence he sent the Holy Ghost to be his Vice-Roy or Vice-Gerent to be perpetually resident in his Kingdome of Grace here for the Governing of his Church Militant and that according to the Law of Christ in his written word leading the People of Christ into all truth by revealing unto them all the Mysteryes of Christs will contained in the Scripture As Christ saith He shall gâ—orifie Me for he shall receive of mine and shew it unto you And v. 13. When the spirit of Truth is come whom v. 7. I will send unto you he will guide you into all Truth for he shall not speake of himselfe but whatsoever he shall heare that shall he speake Loe here then a faithfull Vice-Roy indeed And will or dare you deny this Spirit of God to be an All sufficient Vice-Roy who doth execute Christs Kingly Office in his Church in all things just so as Christ himselfe willâ—th And therfore except you can prove that Christ hath many Kingdomes of Grace here on earth or any more Churches Militant then one onely here is no Rome for any such Vice-Roys as you pretend to be For here we see it plain that of Christs one and onely Kingdome of Grace here on earth the Holy Ghost is the onely Vice-Roy And who is fit to be Christs Vice-Roy in his spirituall Kingdome but the Spirit of God and of Christâ— Ye are therfore no Vice-Roys because you are altogether carnall and your Kingdome is of this world And therfore Thirdly how can you Prelates pretend to be Vice-Roys over Christs Church whenas as is noted before ye are not so much as any members at all of Christs Kingdome For you are the Members of Antichrists Kingdome and so you are or may be Antichrists Vice-Roys over his severall Provinces 'T is true you style your selves spirituall Lords spirituall and your Courts spirituall and you are an Hierarchy as much to say as a Holy Kingdome or Government but it is not spirituall of Christs spirit but of that spirit that ruleth in the ayre that gave you all that Authority So as you do with Bellarmine turne those words of Christ to Peter Pasce oves meas Feed my Sheep to Regio more Impera Rule as a King And what similitude is there between Christ and you that you should be his Vice-Roys in his Church-Militant When he was here in person he was among his own as a servant and Minister He had no staâ—ely and Princely Palaces he kept no such Pontificiall house nor Court he governed not his Church by Chancellors Arch Deacons Deanes Chapters Commissâ—â—â—â—s Offiâ—ialls Pursuivants Apparitors and all that Rabble Christ had no such face of a Kingly Government So as you have altogether perverted the Kingdome of Christ which is altogether spirituall and holy into a meere temporall and carnall Kingdome wherein therfore you are none of Christ Vice-Roys but Viâ—ious Roys and Tyrannicall Lords O Antichâ—istian Generation O notorious Hypocrites O proud and blind Guides How shall you escape the vengeance to come that dare thus impiously abâ—se the Name of our Lord Iesus Christ and so impose upon the world by your bold usurpations Vsurpations indeed You call your selvs Vice-Roys Apostolicke Bishops Spirituall Church Grace Holinesse meere Nominalls which you have usurped and patched together to become a veile to cover your deep hypocrisie and to seem glorious in the eyes of the world and all to hold up your earthly Kingdome which consists altogether of earthly things honours riches pleasures But blind world that suâ—ferest thy selfe to be thus guld and befoold with such glittering stuffe and to be made a slave to such Lords and to be cheated of thy salvavation by these Antichristian Mountebanks And yet they pretend and professe that this their carnall pompous and Pontificiall Kingdome is Christs spirituall Kingdome here in the state of Grace Let them then cleare themselves herein from that damned Heresy of that old Heretick â—erinthus who lived in S. Iohns time His Heresy was That Christs Kingdome after his Resurrection was earthly and that now the flesh conversing in Ierusalem was to serve lusts and pleasures See Euseb. Eccl. Hist. lib 3. cap. 22. Now is not the Prelates Kingdome just that in practise with Cerinthus his Heresy If so As S. Iohn forsook the Bath wherein Cerinthus was what cause have Christians to fly from that roofe where such an Antichristian Hierarchy domineereth But in the next place let 's consider of your Reason How stands it good that because Christs Church is as large as the world therfore he thought it fitter to governe it by Diverse then by One Vice-Roy Now we have proved your Hierarchy not to be an Aristocrasie a Government of the Best men and that by good Laws seeing therfore you must needs be some Government then it must be an Olegarchie that is the Government of a few of the worse men such as rule by their lusts and not by any good Laws either of God or Man But now tell me my Lord if you argue upon this ground that because the Militant Church is as large as the world therfore 't is fitter it be governed by many Vice Roys then by one why may not aswell one Prelate as the Pope be sole Vice-Roy over the whole world as my Lord of Canterbury be a Vice-Roy over all England For doth not the Pope and you Governe your Churches by substitutes Why then may not the Pope Governe the whole by his Curates as you doe all England by your Curates For
Primitive Church and Generall Councels is the Iudge of Controversies whereunto you professe to submit in all humility Thus these 12 Conclusions be as the 12 Articles of your Faith But now let 's a little examine what Truth or Force there is in all these I confesse some of them are somwhat coincident and like Brookes fall one into another but all have their Confluence into your Generall Councel as one maine Ocean But we will take a say of each as they run along For the first and so the rest which have any generall concurrence with it I deny that a Generall Councel is a sufficient and competent Iudge of Controversies in matters of Faith My Reasons are these First Because Generall Councels consisting of Prelates and more especially in these latter times are so much the unabler to judge of the sense of Scripture where 't is deep or doubtfull As Nicolaus de Clemangus in his Tract De Concilus Generalibus discourseth very largely and pregnantly of this very Circumstance shewing that Prelates are none of those to whom God doth reveale the mysteries of his will in his Word which are altogether spirituall but Prelates are carnall proud ambitious covetous minding the things of the world His whole Discourse is worth the Reading And Arelatensis Arch-Bishop of Arles in France in the Councel of Basil said that they had no zeale nor love nor knowledge of the Truth but every one would be of his Kings Religion and was ready to say as his King would have him and that the poore Priests were those by whom the Truth was upholden And not to goe farre from home If a Generall Councel were assemblâ—d of such Prelates as you are who have no savour of and lesse favour to the Truth having bewrayd in this your Book besides your usuall practises how contrary your spirit is to Christs spirit and wisdome Certainly asmuch as in you were you would bring utter confusion upon the world in seting up and establishing your Babilonish Faith and Religion And I have noted before how the poore in spirit such as feare the Lord are those Eagles Christ speaks of whose eyes are sharpest to pierce into the Mysteries of the Scriptures as having Gods holy Spirit to guide them into all Truth Heare what the wiseman saith The rich man is wise in his own conceit but the poore that hath understanding searcheth him out I leave it to your Application And Christ rejoycing in Spirit saith I thanke thee ô Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for it seemed good in thy sight Againe Prelates especially such as your selfe are taken up with State-matters and all of them generally with their worldly affaires and great Revenues so as they have little leasure so much as to thinke of Divine matters or to care for the state of mens soules or to seek to advance Christs Kingdome as being a'pellotriomenoi tes politeÃas tou Israèl as the Apostle speakes Aliens from the Common-wealth of Israel Yea even those that have good learning and judgement in Divinity which they had before they were Prelates after they come once to be Prelates they are so choked with the world and so over-awed with the servile feare of man that they dare doe nothing for the Truth especially in a time wherein it is openly opposed and oppressed but are willing to sleep in a whole skin and to let Religion and Faith sinke or swimme so they may injoy their Lordships and fill their Coffers Againe suppose a Generall Councel of Prelates were called for the purpose to judge and determine of the Controvesie about the Calling of Prelates whether it be Iure divino by Divine Authority or no as it was in Question and agitation in the Councel of Trent would not such a Councel trow you be Partiall in their own Cause and Define with one voyce That Prelates are an Order and of a Calling Jure divino and that Christ thought it fittest to governe his Church by such visible Iudges and Vice-roys Or if the Controversie were whether the Church alwayes collective in the Prelates have power to ordaine Ceremonies in Gods service to the Obedience and conformity whereof all mens Consciences are bound by which Imposition Gods people come to loose that liberty which Christ hath purchased for them and Christ should lose his Royall soveraignty as King in his Church as before is shewed it is not easie to Divine what the Difinition of such a Councel would be Or is there any Question to be made but that without any more adoe they would Order Determine Define and Conclude that Prelates the Church Collective have power to ordaine what Ceremonies they please in the worship and service of God which shall bind all mens Consciences to the necessary obedience and observation therof Would they herein have any respect to Christian liberty or Christs Prerogative Would they not with the Scribes and Pharisees and High Priests in their Councel condemn Christ for his Title of King of the Iews And because you are so much for a Generall Councel as Iudge in Controversies What say you to the first Generall Councel of Nice wherein there were above 300 Prelates as I remember Had they not all consented to the making of a Decree for the establishing of a Doctrine of Devils to wit forbidding Marriage to all Ecclesiasticall Persons had not one man Paphnutius and he an unmarried man too stood up and withstood such a Decree shewing by many Reasons and Arguments from Scripture and otherwise how wicked and cruel such a Decree were So early began the Mystery of Iniquity to bud forth and that in the most Ancients and in the very Prime or first Generall Councel wherein these Fathers the Prelates were so piously zealous though ignorantly to lay the foundation of a generall Aposticie from the Faith in establishing such a Doctrine of Devils as the Apostle calls it of which suffciently before Yet by your Doctrine If that Generall Councel of so many Prelates had determined it and ratified it by Decree all Priests then were bound to obedience untill another Generall Councell equall to that should reverse it which should have been long enough when every Age grew successively worse then other And thus in the very first and best Generall Councel after the Apostles a Doctrine of Devils should have been ratified and therein an Apostacie from the Faith and all men must have yeelded obedience at least externall enough to keep all your Priests from Marriage and so all Prelates and Priests should so quickly have proved a Generation of Apostates from the Faith Againe if you have a Generall Councel you must not according to the Councel of Frier Franciscus à S. Clara admit of any Puritans or the precise Party of the Reformed Churches beyond the Seas no not such as you call Puritan Bishops For you see
sufficient Images and Crucifixes which when you doe honour and homage to your Altar canâ—ot but participate of it And againe the Councel of Constance being a Generall Councel and the Decree therof for the Cup being not yet reversed by another Councel equall to that And seeing your Church of England is one and the same with the Catholick Church when it was represented in that Councel why doe you not presse your Doctrine unto Practise in your Church of England telling them that they are all bound to the obedience of that Decree of the Councel of Constance for the taking away of the Cup in the Sacrament at least they are bound to externall obedience not to drinke of that Cup till another Councel equall to that shall reverse that Decree which hath not yet been but on the contrary the Generall Councel of Basill since that hath ratified that Decree of Constance notwithstanding all the Bohemians supplications and demonstrations to the contrary But you will say you have here in your Book made a demonstration both against worship of Images and the taking away of the Cup. But this will not free you from externall obedience to the Decrees of the said Councels till another Councel thereupon equall to those shall reverse them Therefore by your own Doctrine you have put upon your selfe and Church a necessity of externall obedience to the said Decrees from which because you cannot otherwise be exempted how doth it concerne you and your Church of England too if indeed you desire to be freed from the obedience of those Decrees to use all meanes for the expediting and speedy calling of a Generall Councel to reverse the said Decrees And so much the rather now when you have made such Demonstrations against those said Decrees as being against Truth which therfore you cannot obey without offering manifest violence to your Conscience And if your Protestants of the Church of England shall aledge that these Errours Heresies Idolatries Sacriledges have been cryed down by one unanimous voyce of all Protestants and in particuler by the established Doctrines of the Church of England yet your Doctrine tells them still that being never yet reversed by a Generall Councel equall to those wherein they were Decreed and seeing that the Reformed Churches beyond the Seas are no true Churches for fault of Prelates And the Doctrines of the Church of England are declared to be doubtfull therfore your Doctrine stands in force still that externall obedience at least must be yeelded of all Otherwise it cannot stand with any Government as you tell us here But how stands it with Faith with Conscience with Scripture with the Apostle that a man is bound knowingly to obey an Errour in the Faith For the Apostle saith whatsoever is not of Faith is sinne that is whatsoever a man doth against his Conscience is sinne So as you hereby teach men directly to sinne against their Consciences and all to uphold the Credit of your Prelaticall Government and Decrees Thus the Church of England may see what an Oracle she hath got in the Chaire of Canterbury To the Fift A Generall Councell hath not power from Christ immediately to be Iudge in Controversies Imediately No nor mediately neither nor any way at all For it is denyed that your Generall Councel of Prelates are lawfull seeing all the members of the Councel are neither visible Iudges nor Vice-Roys appointed and allowed by Christ to Governe his Church as hath been proved Now if all the members of your Generalâ— Councel be of no Authority Divine then neither your Generall Councel it selfe with all the Decrees of it For there is â—he same reason of the whole and of all the Parts Christ then will not have his truth to receive Testimony much lesse subject his word to the Judgement of those who are usurping Tyrants and enemies of his word and especially since Antichrist hath prevailed Christ would not receive testimony from the Devils that they knew him No more doth he allow any of Sathans Ministers false Apostles to be Iudges in Controversies of Faith And you confesse A Generall Councel hath no power from Christ Immediately at least to be Iudge in Controversies Whence then hath your Generall Councels this power Thâ— Church say you prudently tooke it up from the example of the Apostles Acts 15. Prudently tooke it up Nay surely rather you craftily stole it You took it up where it was not layd down for you to take up and so to abuse But you have Prudently that is Politickly and presumptuously taken up that is usurped that power which was never given you nor yet by any Apostolicke Legacy left unto you seeing you are neither their hâ—ires nor successors nor Executors nor Administrators nor Assignes of the Apostles but in one word for all meere Usurpers Yea though by the Name of Church we should understand which you doe not the true Church of Christ successively after the Apostles in all Ages yet she hath learned another gates Prudence then to take up such an example from the Apostles as is neither warrantable for her to doe nor imitable For the Apostles aâ— they had their Immediate Calling from Christ so by him they were immediately inspired with the Holy Ghost so as then judgement in all matters of Faith was infallible But the succeeding beleevers had not the like fullnesse and abundant measure of the Spirit as to make them competent and sufficient Judges in matters of Faith on whose judgement men might infallibly rest their faith and settle their Conscience Yea it pleased the wisdome of Christ to give that fullnes of his Spirit to his Apostles that being thereby led into all Truth they might not onely preach that truth to that present age wherein they lived but also leave the same truth written to all succeeding Ages of the Church of Christ to be guided and directed by that Truth in the Scripture as the sole competent and every way sufficient and compleat Iudge in all controversies and matters of faith whatsoever Againe that particular Example of the Apostles Acts 15. was an A per se. It was a particular Act proper onely to that present occasion and not to be stretched to aftertimes when the Church should be settled For that very determination of the Apostles was but proskairos for that very season to compose some Differences arising between the Iews and Gentiles newly converted to Christianity And the Apostle Iames layes this for the ground of the Determination or Decree Moses saith he of old time hath in every City those that preach him being read in the Synagogues every Sabbath day Here is the occasion of this Assembly the mixture of the Iews living amongst the Gentiles And though the Gentiles converted were free from Jewish ordinances yet the Iews being offended at it and not yet strong enough in the faith and pressing the Gentile Christians with Circumcision hereupon the Assembly met and by the speciall and immediate assistance and
be heard among them And for us thy poore handmaids here humbly suppliant before thee let thy holy Spirit direct lead and assist us in the way which may be most acceptable to thy Majesty and profitable for thy People and comfortable to us all in our distressed estate And shew unto thy Servants what thou wouldst have us to doe in this difficult businesse about the presenting of this Reply to the King which with our selves and all thine we humbly commend to thy grace and blessing through Iesus Christ to whom with thee ô Father and the Holy Ghost be all honour and glory now and ever Amen Mother Now my deare Children I will tell you what resolution GOD hath put into my heart upon the very close of this Prayer namely that we addresse our selves to the King with this Reply together with an humble Petition And because all of us perhaps would be too many let as many of you as are willing to attend me goe with me to the King the rest let them goe and be humble suiters at the Throne of Grace that our GOD would give us to find Grace in the eyes of the King so as hearkening to our Petition he may doe accordingly Such therefore of you as are willing to accompany me stand on this side and the rest stand on that side Well I see you are equally divided Six with me and Six for me With me Charity Humilty Prudence Piety Patience and Verity For me Faith Hope Zeale Iustice Mercy Prayer Now my Gracious Children be strong and of a good courage Our Cause is good and GOD is for us and though our enemies be great yet they shall not prevaile against us TO THE KINGS MOST EXCELLENT MAIESTY THE TRVE CHVRCH AND CHILDREN THE TRUE FAITH AND RELIGION OF JESUS CHRIST do humbly present their Petition of Right THAT whereas a Book intituled A Relation of a Conference between WILLIAM LAUDE and Mr. FISHER the Iesuite hath been by the said WILLIAM now of Canterbury lately republished and that under your Majesties Patronage and in the publishing whereof as he saith he hath obeyed your Majesty And whereas A Reply to the said Relation is now under the Patronage of JESUS CHRIST and in obedience to his Word and by assistance of his Grace here published and presented to your Majesty and before all the World in which Reply are detected and clearely evinced by manifold and infallible Testimonies sundry particular passages and Doctrines of the Relator which directly overthrow all true Christian Faith and Religion And whereas in this Reply is clearely proved that Prelaticall Government of the Church or the Hierarchy as they call it is meere Antichristianisme and the very Mistery of Iniquity branded by the Apostle and expresly forbidden by Christ himselfe to his Apostles whose Successors the Prelates falsely pretend to be and that all Prelates even as they are Prelates are both by their Profession and Practise so many Antiâ—hrists adversaries to CHRIST who as the Great Antichrist sit as Gods in the Temple of GOD Lording over the Faith Soule and Conscience of GODS People thrusting CHRIST out of his Throne And whereas notwithstanding the manifest truth hereof confirmed by most cleare Testimony and undeniable Proofes of Scripture the Relator or Prelate hath in his said Relation uttered sundry blasphemous Speeches belying the Wisedome Counsell and Providence of GOD and of CHRIST as making Him the Author and Ordainer of such a Hierarchicall Government of his Church which is to Father upon GOD and CHRIST a most notorious Lye and Falshood where he addes withall a blasphemous New Article of Belief of the Church of England that this is a truth And whereas the Holy Scriptures is and hath been in all Ages and by all Sound and Orthodox Divines both Ancient and Moderne both Forraigne and Domestick universally received held and constantly beleeved and maintained against all Adversaries of the Truth to be the Onely Rule of Faith and Iudge of Controversies in Divinity and alone Selfe-sufficient to give Testimony to it selfe that it is the undoubted Word of GOD as in this Reply also is fully prooved And whereas the Relator notwithstanding hath loded the Scripture with many intollerable reprâ—ohes and blasphemous words of disgrace censuring it as an insufficient witnesse to it selfe and an incompetent Iudge of Controversies in Faith as being both a blinde dumbe and dead Judge and that it hath no light in it selfe but is as a Candle in a box without light till Tradition of the present Church doe light it and the like the very ground of all Infidelity and Apostacie And whereas notwithstanding all such his blasphemies against the Scripture wherewith he hath stuffed some 30 leaves in Follio besides many other the like scattered all along his Book he the same Relator out of his grosse hypocrisie addeth this proud Blasphemy to all the rest That he hath given the Scripture all honour and ascribed unto it Sufficiencie more then enough And whereas also as appeareth in this Reply the Relator belyes and blasphemes the Holy Ghost himselfe making him the Author of most notorious lyes and vanity And whereas the Relator doth define a meere false and counterfeit Catholicke Church contrary to that Holy Catholick Church beleeved in the Creed whereby he overthrowes both that Article of Faith and with all the Communion of Saints teaching that his Catholicke Church though it cease to be holy yet is a true Church of CHRIST still And whereas of and in this his new Catholicke Church which the Relator beleeveth he makes the Church of England and of Rome to be one and the same Church and both to hold one and the same Faith of that his Catholicke Prelaticall Church which Faith is declared in the Reply not to be the true saving Faith and that they both do set up and professe one and the same Religion not different in which Faith and Religion of the Church of England and of Rome he saith as he hath lived so he resolves to dye as much to say as he will live and dye an English-Romish-Catholicke And whereas the Replyer proveth and which no Papist denyeth that the maine substance of the Romish Religion is the Masse And whereas the Relator confesseth that though a simple Papist may as he saith yet no Romanist as a Romanist living and dying in the Roman Faith can be saved and yet this Faith of Rome is the same with that of England wherein he will end his dayes So as the Church of England may hereby see in what a case she is and how highly she is preferred by her Primate as to be brought to be of the same Church the same Faith the same Religion with Rome enough to startle all your Majesties Subjects that till now thought themselves to bo Protestants and no Papists and to cause all zealous Christians to abandon all communion with such a Church as is the same Church of the same Faith and Religion with Rome And wheras
to a Hive of Bees you say Now the King and the Priest more then any other are bound to look to the Integrity of the Church in Doctrines and Manners and that in the first place And a little after Now in this great and busie worke the King and the Priest must not feare to put their hands to the Hive though they be sure to be stung The Kings case as King Davids is to be stung with Bees but when it comes to the Priest the case is altered they come about him like Waspes or like Hornets rather All sting and no honey there And all this for no offence nay sometimes for service done them would they see it c. P. However you may please your selfe in your conceits in playing with this your similitude of Bee-hive yet perhaps upon a review of all circumstances you will begin to discerne no small incongruity except you can salute it with Similitudo non currit quatuor pedibus A Similitude runs not upon all foure For first A Hive of Bees you know is a kind of compleat Common-weale within it selfe Such is Christs true Church The Chiefe and great Master-Bee in this Hive is Christ and his holy Spirit A Christian King who is in and of the Hive is under Christ a kind of Subordinate Master-Bee whose Office it is to see that the expresse voyce and Law of Christ and that alone both touching Doctrines and Manners be duely observed both by the Ministers and People and that the Delinquents and Offenders be either reformed or punished according to the same Law of Christ. As for the Priest whom you name and set Cheeke by Jowle with the King and that twice here for fayling let me tell you that the New Testament and so the true Christian Church knoweth not neither acknowledgeth any Priest besides Christ who is as the onely Altar so the onely Priest of his Church as is noted before And did not I say That Altar and Priest would ever goe together Here you are up with your Priest And who is this Priest Even no lesse then the Metropolitan of all England Poore humble Priest But a Priest however Otherwise what should you doe with your Altar we spake of if you had not a Priest to it And having an Altar and Priest you must needs have a Sacrifice too els all would be lame As Isaack said to his Father My Father here is fire and wood but where is the Sacrifice So you may Say we have here an Altar and Priest we must have a Sacrifice too But I say the true Church of GOD acknowledgeth no Priest but Christ as no Altar no Sacrifice but Him Onely indeed all true beleevers are called and made of GOD Kings and Priests and a royall Priesthood as were also the beleeving Jewes under the Old Testament to whom Moses saith Ye shal be unto me saith God a Kingdome of Priests and an holy Natiâ—n As for Aarons Priesthood it is abolished and swallowed up in our onely High Priest Iesus Christ made a Priest for ever after the order of Melchisedech Yet every beleever is a Priest to offer up Spirituall Sacrifices to God by Iesus Christ. Which shews a plain difference between Christs Priesthood and our royall Priesthood For We offer up Spirituall Sacrifices to God by Iesus Christ but he by himselfe offered the Sacrifice of himselfe to GOD for us So as not even Ministers of Gods word are otherwise Priests but as they are beleevers onely in their publick Ministry they are the mouth of Gods people in offering up to GOD Spirituall Sacrifices of Prayer and thanksgiving by Iesus Christ. But your Priesthood my Lord is a new Order of humane Ordinance and Ordination not found in nor founded upon Gods word and therefore a false and unlawfull Priesthood For no man takes this honour upon him but he that is called of GOD as was Aaron But your Priesthood hath no calling from GOD. Nor doth the New Testament once call a Minister of the Gospell hierùs Sacerdos Priest It calls them Presbutèrous indeed Presbyters or Elders but never hiereis Sacerdotes Priests for hiereùs is properly such a Priest as offereth a slaine Sacrifice as hiereion is a Sacrifice that is slaine And thus are you Priests in Sacrificing either Christs body as in the Masse or els the Bodies of his Saints who are in this respect accounted as Sheep for the Slaughter Rom. 8.36 Let therefore the Church of Rome and yours of England if ye will have her Priests Altars Sacrifices as for the true Church of Christ she admitteth none of all these And though you yoak your Priest or as at after your very aliâs the Archbishop of Canterbury with the King yet we must put kasma méga a vast difference and disparity between them For first a Christian King or Magistrate Supream is as we touched before both within and of the Hive but the Priest you speake of is quite without the Hive and none of the Hive no Priest of Christs true Church but an intruder Droane Waspe or Hornet Secondly good Christian Princes executing their office aright are Nursing Fathers to the Church and helpe to bring in supply to the Hive and guard it from vermine and weather but your Priest even the whole Generation and swarme of them are Step-fathers to the Bees and are Droanes eating up the Honey as you confesse here of some if not Waspes and Hornets also Stinging and Killing the Bees or chasing them out of the Hive into some hollow tree in the Desert Lastly the King doing his office in and to the Hive is loved reverenced and obâ—yed by the Bees and they yeeld him a Tribute of their Honey But when your Priest puts his rough hand to the Hive the Bees are ready to fly about his eares as not acknowledging any such Usurper And have you never read nor heard that if one that is chaste come among the Bees not offering violence unto them they will never offer to sting him but if an adulterous person come amongst them they will quickly smell him out and be all about his eares And be sure Christs Bees cannot brooke such Priests as smell of the whore of Babels Smocke and commit spirituall whoredome with her or have any hankering affection after her And therefore mervaile not if as you say when it comes to the Priest the Bees come about like Waspes or Hornets all sting and no honey for your Priest there And you seem to speak it feelingly Surely if you deale roughly with the Bees and begin to lay about you they wil be about your Eares Therefore be not curst unto them least you make them as angry as a Bee Thus by your patience I have truely and genuinely applyed your Similitude As for the occasion what ever it be or may be whereupon you bring it in and so apply it so much complaining of the Bees for their stinging as if you felt the present
Romanist condemn you of Novelty in Doctrine And what defence have you against this charge You say She professeth the Ancient Catholick Faith Is this your best Apology for your Church of England Is profession sufficient when you are departed from the Ancient Catholick Faith And is not the Ancient Catholick Faith that which Christ and his Apostles taught and have left recorded in the Scriptures Dare you deny this Now in what particular the Romanist condemnes you for Novelty in Doctrine I know not Surely not in those wherein themselves are equally condemned I will instance in two Doctrines wherein both you and they are Apostatized and departed from the Ancient Catholick Faith in your Novelty of Doctrine The first is your Forbidding of Marriage wherein thus farre you goe with the Romanist in forbidding Marriage to all sorts of persons for certain times in the yeare in all amounting to upon 20. weeks wanting not halfe a quarter of halfe of the yeare The Second is Forbidding Certain Meates on certaine dayes and weeks in the yeare And your Zeale in the observation hereof showeth plainly that you make it a matter of Religion as the Romanist doth and not a meere civill thing as the Statute makes it Now let us see what the Adostle saith of both these for he couples them together Now the Spirit speaketh expresly that in the latter times some shall depart from the Faith giving heed to seducing Spirits and Doctrines of Devils speaking lyes in hypocrisie and commanding to abstain from Meats which GOD hath created to be received with thanksgiving of them which beleeve and know the Truth For every Creature of GOD is good and nothing to be refused if it be received with thanksgiving For it is sanctified by the Word of GOD and Prayer If thou put the brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ nourished up in the words of Faith and good Dâ—ctrine whereunto thou hast attained So the Apostle Where we may observe these particulars First That these two Doctrines Forbidding of Marriage and certaine Meates are Doctrines of Devils Secondly they proceed from lying Spirits Thirdly they are lyes spoken in hypocrisie as if some times were more holy then Marriage it selfe which is honourable amongst all and at all times or as if some meates were holyer then other or some more uncleane then other at some times Fourthly such as teach hold and practise these Doctrines have cauterized or seared Consciences which instead of remorse glory in these Doctrines and stiffely maintain them and out of which your Prerogative Courts and other Episcopall Courts sucke no small advantage making a rich merchandise of them Fifthly That the holding of these Doctrines is a departing from the faith Apostâ—sonta tines some shall apostatise or be Apostates from the faith such as hold these Doctrines And this faith is the true ancient Catholick Faith which they depart from Sixthly These Doctrines are the markes and fruits of the last times perillous times times of Antichrist and Antichristian Apostacie and therfore they are Doctrines of Novelty Seaventhly For the truth and confirmation of all this The Spirit speaketh it expresly So as it admits of no doubting or gainsaying Eightly and lastly That it is the duty of every good Minister of Iesus Christ nourished up in the words of faith and good Doctrine to put the Bretheren in remembrance of these things So as it were to be wished that the Church of England had some good Ministers of Iesus Christ that durst and would cry out against these Doctrines of Divels practised by the Prelates and their Disciples and learned from Antichrist himselfe and upheld by his Canon Law against the expresse word of God Thus then doth not the Church of England justly lie under the Apostles sentence of condemnation for Novelty in Doctrine yea holding Doctrines of Devils and that by the expresse testimony not of Romanists but of Gods Spirit that cannot lye I could give many more instances of novelty in your Doctrine though not as yet generally professed yet practised preached and printed by Authority though if ye be charged home with it either that Book shal be burned and the Printer blamed or they will prove but private mens opinions as you say in your Book As Invocation of Saints Iustification by Charity Erection of Altars with many other Popish Doctrines as also New Arminian Heresies old Pelagianisme newly raked out of hell againe whither they had been long agoe remaunded which to entertaine and maintaine in your Church of England you have made your Articles of Religion and that by an Edict or Declaration prefixed before them to be of a dubious sense and to equivocate having a mentall Reservation of sense for the adverse party while the Orthodox imagineth the letter to be on his side and as it hath ever so been taken till you altered the case But the two former Instances shal be sufficient witnesses against you for the present that you are departed from the Ancient Catholick Faith being justly condemned of Novelty in Doctrine yea Doctrines of Divels So as here ye may have a sounder Answer to stoppe the Romanists mouth charging the Church of England with Novelty in Doctrine then to say She professeth the Ancient Catholick Faith Tell the Romanist by way of Retortion That in some things the Church of England is no more to be condemned of Novelty in Doctrine then the Church of Rome is nor altogether so much We come now to your discipline wherein the Separatist you say condemnes her the present Church of England of Antichristianisme A sore Charge and sufficient if true to seperate from you But what defence have you for this Surely you say She practiseth Church-Government as it hath been in use in All Ages and all Places where the Church of Christ hath taken any rooting both in and ever since the Apostles times and yet the Seperatist condemnes her for Antichristianisme in her Discipline Here you say something indeed and to some purpose could you make it good For to say you professe is nothing but to professe and practise that 's matter of cleare evidence And yet I say could you prove it so it were but to some purpose and not sufficient to acquit you from Antichristianisme which is the maine Point For Some things were in use even in the Apostles times and have continued ever since in all Ages and all Places too where the Church you meane of hath taken now in tract of time a deepe rooting in the Earth yea even there also where Christs true Church hath taken rooting and yet all this is no sufficient Argument or warrant for the true Church of Christ presently to imbrace them For instance The Mystery of Iniquity began to worke in the Apostles time as he affirmeth 2 Thesse 2.7 And an example hereof St. Iohn notes in his third Epistle of Diotrephes who was ambitious of Prelacie hee loved to have The
Pope not to be Antichrist and no necessity of frequent Preaching and none to preach but Bishops and Deanes and that onely and especially at the three Solemn times in the yeare Also another Book intituled the Femall Glory as full fraught thoughout with the most grosse blasphemous Idolatrous Popish Stuffe as it can hold and this in plain English allowed by one of your Chapleins or of London house and for ought I heare not yet suppressed or call'd in Besides many other of the same branne some whereof are printed but kept up under deck not daring yet to peep forth till the Storm as in Starre Chamber you call'd it raysed by BURTON and others be over and least they should be made Popish Martyrs in Smithfield as Salis his Devotions were which for feare were burned as afore Under your Primacy hath there not been a mighty stirring and stickling for the seting up of Altars c. yea of Images too and Crucifixes and that in Collegiate Churches or Chappels both in Oxford you being Chauncellour and in Cambridge where you want not a Vice-Chauncellour and which you indeavour in all the Churches of England Under your Primacie have not your pregnantest wits and profoundest Divines been set aworke to write Books to unmorallize the 4th Commandement for the perpetuall keeping of the Lords Sabbath day and so unbind Christians from the sanctification of the Lords day and their Books allowed by your Authority and Dedicated to great ones and much applauded by your Faction Under your Primacie have not your Doctors also written stoutly for your Altars and that even unto blasphemy Saying that the use of the Altar is to sanctifie the Sacrifice and without an Altar the Sacrifice is not Sanctified or dedicated by the Bishop Under your Primacie began not Ministers to be Suspended Silenced Excommunicated put out of their Benefices and Cures of Soules for refusing to read the Book of Liberty for Sports on the Lords day and to set up Altars in their Churches at their Ordinaries Command These these my Lord being thus doe you complaine of unsettlednesse Who hath troubled the Fountain The Wolfe above at the Spring head or the Lamb below To recollect then and recapitulate these things When Profanation of the Lords day is by publick Edict allowed when the Articles of Religion are made as the Delphick Oracles to be taken two contrary wayes when the Doctrines of Gods Grace are universally restrained and forbid to be preached when Popish Books publickly allowed in Print and Orthodox Books against Popery restrained when Altars set up in all Churches where there was none before when Books published by Authority to disanull Gods Morall Law when Books allowed publickly to maintain the seting up of Altars in Churchs when Godly Ministers by multitudes put down for not yeelding to those things which are contrary to the Laws of God and man and all this in the State of England where from the first Reformation such as it was have been universally and constantly maintained both by writing and preaching the morality of the 4th Commandement for the sanctification of the Lords Day the Articles of Religion concerning Grace to have but one Orthodox sense the free and unrestrained preaching of Gods word and confuting of all opposite Errours that the Pope is that Antichrist that the Lords Supper was to be celebrated onely at the Lords Table that Ministers Conformity was extended no further then was limited by the Law all these things considered in the tumult of so many bold Innovations Innovation I cry you mercy Renovations I should say of old Popish ragges and outcast reliques for you disclaim Innovation against Gods law and Mans law what settlement what peace what tranquility can be expected and then again al these new Attempts for Uniformity and Conformity coming in under and with your Primacie can they vindicate your Reputation from a generall opinion of your being the most perillous and pernicious Instrument of unsettling and troubling the State oâ— the Land and of Religion and you may if you will take Scotland in to boot with generall discontents and heart burnings to see the State of Religion thus turned topsie turvie And doe you complain notwithstanding that you cannot attain to an Orderly Settlement Stay my Lord be not so eagre See Scotland first settled before you proceed further in the settlement of England least you unsettle all Be not deceived in the confidence of your own active brain and borrowed power And see also how your Booke will take For Certainly therein you have run your selfe upon the Pikes get off as you can Your Reputation if you meane it for the Repute to be a good Protestant unlesse you meane it that you would be accounted what you are a member of one and the Same Church with Rome is now bound to the Stake ready to be Sacrificed for a whole-burnt Offering For what your Ordinary practises proclaimed to the world of you now in your Book you stick not openly to professe that you desire for the Church and State of England to be reconciled to the Sea of Rome So as your Book besides the turbulent matter in it like the Trojan horse full of armed enemies could not possibly have been borne into the world in a more unhappy time then now when you see two Kingdomes all in a combustion which the Sprinkling of your Romes Holy water wil be so farre from quenching or allaying that it will prove rather as Oyle to increase and feed the flame But GOD give the King the Spirit of Wisedome and Iudgement to see into these things betimes both for the preventing of further mischiefes and for the reuniting of the great rent between his two Kingdomes But as Iehu said to Iehoram when he asked Is it peace Iehu What peace said he so long as the Whoredomes of thy Mother Iezabel and her Witchcrafts are so many So what peace can be expected in the Land where such an Uniformity and Settlement is required as is so repugnant to the Laws of Christs Kingdome and conformable to Antichrists Tyranny and conducible to a reconciliation with that old Iezabel of Rome Certainly the case being so as Deborah said in her Song They chose new gods then was warre in the gates So when a Nation falls to advance higher and higher a new and false Religion where it had been formerly in some good measure cast out to set up Idolatrous and Romish Altars whereby Christ the true and onely Altar of true Christians as hath been shewed is denyed and renounced and to cry down Gods holy Commandements and to oppresse Gods holy Word in the Ministry of it and to persecute Gods faithfull Ministers and People and like the Aegyptians to oppresse Gods People more and more with intolerable burthens of humane inventions to the great reproach of Christ and the throwing down of his incommunicable Royall Soveraignty over his Church and People in matters of Faith and the worship of God Can peace or settlement
be expected there Can or will the Lord Iesus Christ long suffer such things And what doth England now attempt The recovery of Scotland First ô England be thou thy selfe reconciled to God humble thy selfe for thy fearefull Apostacie revoke and call in all thy ungodly Edicts against Christ and his Word reforme all thy oppressions of Gods People and thine owne maintain not still open warre against the Spirituall Kingdome of Iesus Christ least he destroy thy temporall looke up to God as highly offended with thee and who hath for the present rent a whole Kingdome from thee who hast rent thy selfe from his Kingly Dominion over thee Be no longer rebellious against God stand not upon the confidence of thine own conceited Prudence and Power which unlesse thou hast God on thy side shal be but a snare unto thee and shall stand thee in no stead at thy need except thou dost repent and turn to God unfainedly and refraine thy violent courses and reform all My zeale hath carryed me thus farre for my God and for my King and for my Countrey and for all the People of God and the King in all his Kingdomes my dayly prayer being for Truth and Peace as the Prophet Saith Love the Truth and Peace Truth is both the Mother and Nurse of Peace But to proceed you say No externall action in the world can be uniforme without some Ceremony If you speak of Naturall Actictions nature it selfe doth teach a fit manner in doing of them If of Morall or Civill actions we commonly use such Ceremonies as either humane Lawes Customes or a mans owne reason hath brought in use But if you Speake of Religious actions such as are conversant about the worship of God That 's quite of another nature for point of Ceremony Onely thus farre it holds proportion with the other that as every naturall action hath for its manner of performance and carriage certaine Principles of Nature to guide a Man in the decent and orderly doing of it and as every Civil and Morall action hath for its manner of the decent carriage of it some Rule either intrinsecall within a man and in his own choyce and power or extrinsecall and without him according either to Custome or humane Law even so the externall manner of performing Gods worship hath for its Sole Principle and Rule the will of God himselfe whose service it is and over which he is the Sole Lord whose will for his whole service both internall and externall he hath clearely expressed in his word the holy Scripture And this is a principle which every man that seeth not but by the Spectacles of Natures Light assenteth unto as a firme and universall truth namely That every Master is so to be served as himselfe commandeth And if a Servant presume to serve his Master as himselfe listeth and not as his Master commandeth shall have small thanks for his labour How much more and beyond all comparison is God to be served of us not as we fancie but as himselfe hath expresly commanded in his word And this is a safe obedience wherein a man observing his Rule cannot erre Whereas obedience to Mans command is onely so farre good as the commandement it selfe is good and lawfull But Gods Word and Commandement being every way perfect and given us with a strict charge and under a most severe penalty even a Curse to those that shall either adde to it or detract from it who but Children of the curse will presume to invent what manner of externall service of God his own proud fancie liketh best Such service cannot be called the service of God as wherewith he is served and pleased but the service of Man wherein he pleaseth himselfe Yea when a man hath pleased his own fancie in the invention of this or that Ceremony in religious worship and not content herewith doth withall impose and injoyne it to be of necessity observed of all so as their Conscience is now by humane Law captivated thereunto this service of God becomes Hereticall For what is Heresie in the common use among Divines but an obstinate holding and maintaining of an errour in faith which mans pride hath made choyce of But not onely presumtuously to elect and obstinately and pertinaciously to maintain but to make a Law to enforce others to conform to any such errour in faith this is the highest degree of Heresie that can be And that the inventing holding and imposing of such Ceremonies in Gods worship is an errour in faith and so hereticall is cleare For it is a point and Article of Christian faith to bebeleeve that Christ is the onely Lord and King of his Church and therfore in the Creed we say And in Iesus Christ his onely Sonne our Lord. To whom then doth the power of ordaining Ceremonies in Gods holy service appertaine but to the King or Master of this service This power is Christs Prerogative in his Church This is Christs Throne wherein he sitteth raigneth and ruleth in and over the Soules and Consciences of his people as before is touched He is the onely Teletarkes or Master of ordaining Ceremonies in Gods house or family as the learned Budaeus interprets that word out of Dionisius Areopageta so as TeletarkÃa which signifies a Prerogative and Power in GOD incommunicable to ordaine Ceremonies in his worship is used for the Soveraigne Deity or Godhead and so for the Holy Trinity And Christ hath ever from the beginning reserved this power intire and peculiar to himselfe even as his glory not imparting it to any earthly power not to his Church not to his Prophets and Apostles not to the Kings of Israel under the Law nor to the Fathers before the Law For before the giveing of the Law in Mount Sina GOD taught his Church the use of Sacrifices and Altars and other Rites with the difference of Meates cleane and uncleane At the giving of the Law GOD shewed Moses a pattern for the Tabernacle and all things thereunto belonging with a Charge to doe all things according to the Pattern which he had seen Not the least Ceremony no not a pin about the Tabernacle was left in Moses power or choyce to make of his own head So afterward when the Temple was to be built David received the pattern thereof and of all things appertaining to the whole service thereof from God in writing which David delivering to his Son Salomon appointed of God to build the Temple Said All this the Lord made me understand in writing by his hand upon me even all the worke of this Pattern even the Pattern of all that he had by the Spirit So as though David was a King and a Prophet and that of singular eminency a man according to Gods own heart and aboundantly indued with the holy Spirit of God and the Sweet Psalmist of Israel and though King Salomon was indued with admirable and incomparable wisedome yet the Lord
be so mortified as to be dead to these things and not any more to suffer themselves in such things to be vassalized by men which to doe is to deny Christs death and so to fall away from Christ not holding the Head that is not holding Christ as the Apostle Saith v. 19. And therefore he chargeth Saying Let no man beguile your reward or the Crowne of your victory as the word imports in a voluntary humility c. That is Subject not your selves to mens devises in matters of Religion though they have never so faire pretences of voluntary humility and devotion for so you suffer your selves to be spoyled of your Crown that you fight for as Christ Saith Hold fast that thou hast that no man take thy Crown Thus we see that it is a matter of no small moment and consequence to be subject to Mans devises in matters of Religion and Gods worship when it is a denyall of Christs death yea a falling from Christ and so a loosing of our eternall Crown And here againe on the other side such as wil be Masters of Ceremonies in the service of God may take notice of their damnable pride and presumption in daring to bring into bondage the people of God whom Christ with his own precious blood hath redeemed from all such Slavery And for matter of decencie Is it decent for a Judge set over a Province by the King or Supreame Magistrate with expresse written Laws how to govern and no otherwise to take upon him to rule them as he list and to yeeld what service to the King he pleaseth Or is it decent that one King subordinate to a higher as Emperour or so as King Herod was to Caesar Augustus should presume to make Laws to bind Caesars Subjects without any expresse warrant so to doe Now all earthly Princes are subordinate to Christ as his vice-gerents who is King of Kings and Lord of Lords Nay more then this Christs Kingdome here on earth is Spirituall and the Laws therof altogether spirituall enacted by his Spirit and recorded in the Scripture Is it decent then that earthly Powers or Princes or Priests how ever styled should make Laws according to their carnall fancies for the government of this Spirituall Kingdome and the service of God who wil be served in Spirit and Truth Yea in this Spirituall Kingdome Christ our King keeps his perpetuall residence by his Spirit immediatly and that in the heart soule spirit and conscience of every one of his Subjects and Saints the true beleevers So the Apostle But Christ as the Son â—ver his own house whose house we are c. And you are the Temple of the living God as God hath Said I will dwell in them and walke in them and I wil be their God and they shal be my people Wherfore come out from among them and be ye Seperate Saith the Lord and touch not the unclean thing and I will receive you And I wil be a Father unto you and ye shal be my Sons and Daughters Saith the Lord Allmighty And Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you If any man defile the Temple of God him will God defile or destroy For the Temple of God is holy whose Temple ye are And Ye are built up a Spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ. Now is every true beleever the Temple of God a Spirituall house over which the Son of God ruleth as King and in which he dwelleth and walketh in which also spirituall Sacrifices and Services are offered up in Christs Name as himselfe hath commanded in his word And is all strange service devised by men a profaning of the Temple of God as the Scripture every where teacheth And must Gods people Seperate themselves from all such profanesse and touch no unclean thing by subjecting themselves to profane ordinances of men whereby they should cast off God for their Father and Christ for their King and the Holy Ghost from his residence and dwelling in them Then how not onely undecent but unholy profane and impious is it for any sort of men whatsoever to impose the devices of their own brains upon the Consciences of Gods people in the worship of their God What is this but to thrust Christ out of his Throne as before and to set up an Antichristian Throne of Tyranny like Caesars Image in the Temple the abomination of desolation in the living and spirituall Temples of Iesus Christ Thus Christ being that Oâ—kodespotes the Father of the Family of God is it decent for any Steward Such whose Office you doe usurpe of his own head without warrant to give carnall Lawes to the Family for their spirituall Service to their Lord and to beat them if they refuse to conforme unto them Secondly neither is it according to Order for men to Set up Ceremonies in Gods service First because they have no order from God so to doe So as God may Say unto them Who required these things at your hands And In vain they worship me teaching for Doctrines the Commandements of men Againe 'T is the greatest violation of Order in the World for any Man to usurpe and exercise a Tyranny over his Fellow-Servants which the Lord hath expresly forbidden and which he will most severely punish And of all Tyrannies in the world is not this the greatest and most intolerable to hold under the yoake of bondage the Consciences of Gods people in the observation of humane rites in the worship of God from all which Christ hath freed them by the shedding of his blood And will a King think it to be according to Order and not the highest degree of rebellion for a Subject to usurpe his Throne Can it then be either decent or orderly for any power on earth Prince or Priest or altogether to invade Christs Throne and therein exercise their Tyranny over his people Certainly such as doe so 't is just with God to thrust them out of their Thrones and to breake the Staffe of their Tyranny wherewith they beat his Children over their heads Thus this Scripture the Same weapon which you violently wrest and take out of Gods Armory to beat us withall we vindicate out of your hands and turne both edge and point against your usurped Tyranny And so being beaten out of the maine Fort which you had violently seased you can have small confidence in the rest But you goe on and Say Ceremonies in Religion the ancienter they be the better So they may fit Time and Place We all know your Lordship to be no small adorer of venerable and hoary Antiquity in point of Ceremonies Indeed Salomon Saith The hoary head is a Crown of glory if it be found in the way of Righteousnesse Els not And Tertullian an ancient writer of the Church Saith Antiquity without
of your House-hold Gods With Sacred Corn and savory Salt by oddes Yea and every Schoole-boy knowes that Distich of old Cato Si Deus est animus nobis ut carmina dicunt Hic tibi praecipuè sit pura mente colendus If God as Poems say a Spirit be Then with pure mind let him be serv'd of thee And as the Roman Orator also said Non in Ambrosia Deus c. I doe not think saith he that God is delighted with Ambrosia or Nectar or such like sensuall delights in his Service Tuscul. Quaest. lib. 1. Thus you see how those Heathen even by the glimmering light of nature had a better opinion of God then our modern Prelates have or at least then our present Oracle of Canterbury hath shewed himselfe to have for how neere came they to that truth uttered by Christ God is a Spirit and they that worship him must worship him in spirit and truth c. And if you propound the Jewes for example of State in the service of God first God commanded it and the magnificence of it was a Type of Christ and of his Spirituall Temples all glorious within Those Types are all vanished the truth being come And to revive that Service and those Types or to set up an Image of them you doe with the Jewes deny Christ to be come And for this Ierome shall answere you Si placeat aurum placeat et Iudaei If gold please you so well in the service of God let the Jewes also and Judaisme please you And the Poet Dicite Pontifices in Templo quid facit aurum Tell us you Pontificiall Priests what makes gold in the Temple And tell me whether was Adam and Eve more beautifull in Gods eyes and their own too having no other cloathing or ornaments upon them but their naked Innocencie then in their new devised fashion of Fig-leave-Aprons Although they now seemed gay with their borrowed leaves as the Crow with his borrowed feathers And surely this may be a very fit patterne to Sample your Church by For yours and Romes Church having lost their Primitive and Originall beauty of Innocencie Simplicity and Purity of Christs Spouse as the Love of God Saving Faith Soundnesse of Doctrine Sanctity of Conversation and Purity of his Worship which you have by so many of your Superstitions so miserably corrupted think you now to please GOD with a curious painted Service which serves to no other purpose then to please your owne fancie and other mens carnall senses Is not this a GREAT WITNES to the World of your notorious blindnesse and most grosse and palpable ignorance of the very nature of the Godhead who Is a Spirit and therefore will be worshiped in Spirit and truth And they who thus worship him in Spirit and Truth are the true Worshipers as the same Scripture Speakes and GOD seeketh such to worship him as is noted before So as that Inscription which the Apostle found upon that Altar in Athens Agnósto Theo To the unknowne God may it not be written as well upon your whole service which you dedicate to the unknowne God which being patched up like a Fooles gay Coate of so many diverse coloured shreddes wherein your service being dressed up you think it is wondrous pleasing to God doth not all this bewray that you doe all this service to a God whom you know not as whom your fancie frameth to be some carnall Man whose senses are delighted with such service as his Eares with Organs his Eyes with goodly Images curious wrought Copes rich Palls faire guilded Plate his Smell with sweet Incense his Majesty with siting upon your Stately High Altar as upon his Throne and to keep his Residence in your goodly Cathedrall as in his Royall Court May not then that which the Apostle thereupon Preached to the Athenian Philosophers be hereupon applyed to the Romish Rabbies and blind Prelates of Rome and of the Church of England Ye men of the Church of England I perceive that in all things ye are too Superstitious For as I passed by and beheld your Devotions marke your Devotions I found an Altar for blind Devotion cannot be without an Altar with this Inscription To the unknown God whom therefore ye ignorantly worship him declare I unto you God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands neither is worshiped with mens hands as though he needed any thing c. Forasmuch then as we are the Offspring of GOD we ought not to thinke that the Godhead is like unto Gold or Silver or Stone graven by art and mans devise And the times of this Ignorance GOD winked at but now commandeth all men every where to Repent Because he hath appointed a day in the which he will judge the world in Righteousnesse c. Now what say you to this all you blind Ceremony-Mongers Are you growne so stupid as not to be sensible how this toucheth you as much yea and much more then those Athenians What Are you so blind and senselesse as for all this to dreame that GOD accepts your ga◠Puppet-play as a Service of Piety done to him Nay GOD tooke so little delight in those Sacrifices and Rites which himselfe ordained in the Law and much lesse when the people rested in the outward performance and observance of them that he Saith Who required these things at your hands to tread in my Courts c. So also Psal. 50.8 I will not reprove thee for thy Sacrifices to have been continually before me I will take no bullocke out of thy house c. No Who so offereth me thanks and praise honoureth me and to him that ordereth his Conversation aright will I shew the Salvation of God Now consider this ye that forget God least I teare you in pieces and there be none to deliver Yea the consideration hereof brought Christ down from the bosome of his Father to offer up his body as the onely acceptable and All sufficient Sacrifice to put an end to all carnall rites and services If then Gods own Ordinances in the Law did not please him but that he must send his Sonne in the flesh to fullfill all things then what hope can you have that your vaine Superstitious devises should please GOD or that he should otherwise be affected with them but thereby to be provoked to send his Sonne the Second time in flaming fire taking vengeance on them that know not God even all blind worshipers but much more willfully blind such as obey not the Gospel of our Lord Iesus Christ c. Then shall all your Sumptuous Ceremonies and Solemne Service be discovered and the rotten inside of your hypocriticall formalities be turned out to the view of all the world Like to Cardinall Campeius his Sumpter which with a justle in Cheape-side the girts bursting downe it falls and out fly the old Boots and Shooes and
Rome What thankes the Church of England may returne you I know not But thus did not any of your Predecessors ever And have you more Charity or more Devotion then they had And for the hope in you whereof you give account to the world and your faith testified wherein you have lived and resolve to dye I will say as Ierome said to the Pelagians Sententias vestras prodidisse Superasse est The discovery of your opinions is our victory So thus to give account of your hope and testifie your faith to all the world as that wherein you have lived and resolve to dye Let 's see by your own testimony now irrevocably upon Record what to judge of you formerly namely as of one Qui cum Lacte nutricis errorem Suxisse videatur who seemeth to have sucked in Errour with his Nurses Milke As the Orator Speakes of all naturall men and what to expect of you hereafter that as you have lived a most notorious Persecuter of the truth of Christ and of his Saints So we must look for it Still so long as you live And this is our victory that we have to deale with one who is not now any longer a disguised but unmasked Enemy of the true Faith and Religion of JESUS CHRIST And however you may flatter your selfe in regard of the World and favour in Court yet if you repent not of your former life but dye as you have lived you can have neither hope nor faith in expecting Gods blessing or favour And so I passe from your Dedicatory to your Discourse as followeth THE REPLIE TO THE RELATION OF THE CONFERENCE L. p. 2. IT is very fit the People should look to the Iudgement of the Church before they be too busie with particulars But yet neither the Scripture nor any good Authority denyes them some moderate use of their own understanding and judgement especially in things familiar and evident which even ordinary Capacities may as easily understand as read And therefore some particulars a Christian may judge without depending P. What you meane by Church you have told us before namely that wherein your Church of England and that of Rome are one and the same one Prelaticall and Hierarchicall Church out of which are excluded all those Reformed Churches which neither have nor acknowledge Prelates to be of divine Institution We have also made a Say of the difficulties So as it is no difficulty to divine what Christians we are like to prove in understanding and judgement in the mystery of Faith and Salvation when we must be limited to that narrow Scantling of some moderate use of our owne understanding and Iudgement and that but in things familiar and evident to every ordinary Capacity O poore Christians that for Understanding in the Scripture must be at the allowance of Antichristian Lords who would bring into bondage Gods people by Chaining them up in Darknesse and Ignorance and doe with them as Nahash the Ammonite answered the men of Iabeth Gilead On this condition will I make a Covenant with you that I may thrust out all your right eyes and lay it for a reproach upon all Israel But the Apostle exhorts Christians Saying Be not children in understanding howbeit in malice be children but in understanding Téleio ginesthe be perfect And Leaving the Principles of the Doctrine of Christ Let us goe on unto perfection And Strong meat belongeth to them that are of full age even those who by reason of use have their Senses exercised to discerne both good and evill But you allow Christians onely some moderate use of their owne understanding and that in things familiar and evident which men of ordinary Capacities may as easily understand as read So as what they read except with the very reading they doe as easily understand it as they read it they must not meditate further of it but in what they presently upon the reading understand not they must depend upon your Churches judgement So as you would exclude your Christians from being of those blessed men of whom David Speakes which delight in the Law of the Lord and in his Law to meditate day and night You would not have them with use to exercise their wits and Senses to discerne 〈◊〉 good and evill Yea the Apostle useth a word very emphaticall diâ— tò exin by an habituall use or long custome have their Senses gegumnasmâ—na exercised the word properly signifieth such an exercise as Wrastlers or such as contend for victory doe use which is with all their might and strength being train'd up unto it by long exercise So as the Scripture doth not onely not forbid but Commands and exhorts Christians to all diligence in the Study of the Scriptures That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the aknowledgement of the Mystery of God as the Apostle speakes And Let the word of God dwell in you richly in all wisedome teaching and admonishing one another c. And the Bereans are Said to be dugenésteroi more noble then those of Thesselonica in that they received the word with all readinesse of mind and searched the Scriptures dayly whether those things were so which Paul taught Loe â—ere they examined Pauls Doctrine by the Scriptures they depended not upon his bare word and therefore the Holy Ghost markes them forth for men of a more noble spirit But you would have your Christians to be poore and beggerly in the knowledge of the mystery of Christ and to be so base-minded as in all things which are not obvious to every Capacity to depend meerely upon your Church-Authority and Judgement So as what you meane hereby except to bring into your Church of England the Iesuiticall blind obedience captivating the peoples senses to your Dictates that they might pinne their Salvation and Faith upon your Priests Sleeve I cannot imagine Which will appeare yet more clearely at after Againe these words of yours are in Answere to the Jesuit's words namely That it was not for the Lady or any other unlearned Persons to take upon them to judge of Particulars without depending upon the Iudgement of the true Church To which all your Answere in full is as before Wherein you easily let the Jesuite slip and run away with this that the Church of Rome is that true Church on whose Iudgement for Particulars all unlearned Persons must depend But you understand the true Church to be that wherein you told us before your Church of England and of Rome are one and the Same And so for Rome to be a true Church you plainly confesse at after But your words here may stand you in very good Stead to be a faire Item to all the Readers of your Booke not to be too busie with the Particulars of it but first to look to the Iudgement of the Church of England whose mouth you seem to be in this
tâ—e Rule and Foundation of our Faith but what we find written in the holy Scriptures This is that word of God which is authenticall of Authority to his Church and therefore Authority to us because written So as your unwritten word whereiâ— you agree with Bellarmine and your Apostolicke Traditions wherin you come home to your A. C. the Jesuite we receive none of them all as authentick or to have any thing to doe to expound the Scripture in any doubt about the Faith But if you can shew us any Traditions Apostolick we will by your leave examine them by the Scriptures and not the Scriptures by them You name baptizing of Infants for a Tradition Apostolicke We doubt not but the Apostles baptized the Infants of beleeving Parents For the Infants or Children of such are holy as the Apostle sheweth And so they belonged to the Covenant And as the Children of the Jewes in the old Testament were circumcised as pertaining to the Covenant and promise made to Abraham and to his Seed So Baptisme succeding in place of Circumcision as a Seale of the Same Covenant belongs to all Children of beleeving Christian Parents As the Apostle saith Therefore it is of Faith that it might come by Grace and the Promise might be sure to all the Seed not to that onely which is of the Law but to that also which is of the Faith of Abrahâ—m who is the Father of us all So as beleeving Christians have the same interest in the Covenant with Abraham and their Children or Infants have the like priviledge of Baptisme as the Infants of the ancient Israelites had for Circumcision Therefore the Baptizing of Infants was certainly practised by the Apostles as well as the baptising of beleeving Parents So as we doe not baptize Infants because you tell us it is a Tradition Apostolicke but because it is as clearely and firmely grounded in the Scripture as the baptizing of beleeving Parents We exclude therefore whatsoever Word unwritten or Traditions Apostolicke as you call them as being either partiall or equall Rules of Faith with the Scriptures as Bellarmine calls them or as Interpreters and Iudges of the Scripture in doubts about Faith as you are bold to affirme We have no word of God but the Scripture we acknowledge no Traditions Apostolicke but what we find they delivered in Scripture The Prophets in the old Testament sent Gods people to the Scripture for information instruction resolution in all matters of Faith and Cases of Conscience To the Law and to the Testimony Saith Isaiah if they Speake not according to this word it is because there is no light in them He Saith not To the Traditions of our Fathers but To the Law and to the Testimony Gods word written Els there is no light in men they are blind guides that in matters of Faith lead us any where but to and by the Scriptures And the Prophet Ieremiah They have rejected the word of the Lord and what wisedome is in them All wisdome without this word of God is foolishnesse all knowledge without this is ignorance and blindnesse So our Saviour Christ Search the Scriptures for in them ye thinke to find eternall life and they are they which testifie of me So as Christ allowes us no other Testimony of him and of Faith in him but the Scriptures We must erunan Search them not the Archives or Sacraries of blind Traditions though guilded over never so faire with the name of Apostolick nor of any pretended word of God unwritten And Christ answereth the Lawyer when he asked what he should doe to inherit Eternall life What is written in the Law How readest thou And the Apostle That none presume above that which is written And Whatsoever things were written afore time were written for our learning that we through patience and comfort of the Scriptures might have hope And Peter We have a more sure word of Prophecy to wit the Scriptures of the old Testament whereunto ye doe well that ye take heed In all which places and many more the Scripture is still commended to us as the onely absolute sufficient perfect and compleat Rule of our Faith in all matters or doubts of Faith touching our Salvation So as it hath no other interpreter but it selfe not any Tradition not any word unwritten But of this you will give us occasion to speak more at after L. p. 72 73. Faith is the gift of God of God alone and an Infused habit in respect whereof the soule is meerely recipient The Sole Infuser is the Holy Ghost Till the Spirit of God move the heart of man he cannot beleeve P. I confesse when first I read these words I began to muse with my selfe and to argue thus What is my Lord of Canterbury turn'd Orthodox no Arminian in the Doctrine of Grace But looking a little further and observing both the Authors you alledge as Stapleton a great man with you and other Popish Authors as is usuall with you throughout your Book and also considering of what Faith you here Speak I changed my conceit and found that you were no Changeling For wheras I thought that all this faire â—â—ourish of Faith is the gift of God of God alone A habit infused The Holy Ghost the Sole Infuser The soule meerely recipient Till Gods Spirit move mans heart he cannot beleeve had been meant of that Grace of Saving and Iustifying Faith which the Scripture teacheth and particularly the Apostle Ephes. 2.8 By Grace ye are saved through Faith and not of your selves it is the Gift of God c. I imagined I say that as you used the Apostles very words and the Language of Scripture so you had done it in the sense and mind of the Apostle and of the Scripture which Speaks so of the Saving and Iustifying Faith But when I found the contrary I confesse I blushed at my folly in having such a conceit of you having had so much experience both of your usuall perverting of Scriptures and your corrupt sense throughout your Book and considering that light and darknesse cannot stand together and how you hâ—ve altogether suppressed the Preaching of the Doctrines of Grace and finding that all this Faith you Speake of is nothing els but that historicall Faith in beleeving the Scriptures to be the word of God which beliefe is common to the very Reprobates and Devils themselves who beleeve and tremble Phristouâ—i they quiver and Shake as when mens teeth Chatter in their head in extreme cold And yet how doe you abuse the Scripture and your Reader in giving to this Faith those peculiar Attributes which are proper and peculiar to the onely Saving Grace of Saving Faith the Sole Infuser Giver and worker whereof is the Holy Ghost Tell me how come the Devils to that historicall faith whereby they beleeve the Scripture to be the very word of God and all things therein to be most certainly true and so all
are true for had you been perswaded hereof by Gods Spirit you would never have attributed so much to mans Reason but herein you have consulted altogether with flesh and blood having no acquaintance certainly with the Spirit of truth that leads his into all truth Now then by the Same Reason you may discover whether Christ be of God or no for he is the Summe Substance and Scope of the whole Scripture and so is called The word of God And Christ Saith Search the Scriptures for these testifie of me Doe you beleeve then that the Scripture is Gods word and therefore true Doe you beleeve all things in it to be true And to be a word of wisdome surpassing all the wisdome in the world Doe you beleeve this And that to obey and follow this word of God is mans chiefe wisdome and happinesse Doth your Reason apprehend this What say you then to that word of Christ If any man will come after me let him deny himselfe and take up his daily Crosse and follow me Doth your Reason comprehend this Is it not durus sermo a hard Saying as that to the rich man Vade vende omnia Goe Sell aâ—l and give them to the poore and thou shalt have treasure in heaven and come and follow me But all Gods Saints doe thus Mâ—ses accounted the Râ—bukâ—s of Christ greater riches then the Treasures of Aegypt and chose rather to suffer affliction with the people of God thâ—n to enjoy the pleasures of Sin for a Season Paul accounted all his Prerogatives losse and dung to win Christ. The Apostles forsooke all to follow Christ. You will Say A few poore 〈◊〉 nets Nay Saith Aug. they forsook not onely what they had but whatsoever they might have in the world Abraham when God called him forsook his native Countrey and all his friends Do you beleeve these men did wisely in doing this Doth your Reason apprehend so Do you thereupon Conclude that this Scripture is Gods word because it teacheth such things as the doing whereof brings a man to true happinesse Can you then be content to follow Christ upon his Conditions to forsake all and take up your Crosse dayly and follow him Can your Reason down with his or your Stomack digest this Or will you Say To forsake all is but matter of Councel not of Precept Yes certainly of Precept in those things especially the retaining whereof detaines us from Christ and are a barre to come to him and so to heaven Si in Limine Pater jaceat per calcatum perge patrem Saith Ierome If they old Father lye crosse the threshold to hinder thee from Christ tread on thy Father to come to Christ. If any thing stand in our affections in competition with Christ we must forsake it He that loveth Father or Mother or lands or honours more then me Saith Christ is not worthy of me For the amity of the world is emnity against Christ. Now if things in themselves good and lawfull being loved above Christ keep us from Christ and therefore must be forsaken then how much more such things as are in themselves evill unlawfull unwarrantable for a man to keep as being against Gods word and against Christ and against a mans salvation How then can your most refined Reason perswade his Grace of Canterbury to deny himselfe to abandon all that Grace to forsake his Hierarchy as being emnity against Christ and a Tyranny over his Church and therewith to account all his Dignities as dung to cease persecuting of Gods word Ministers People to abandon his counterfet and hypocriticall Devotion in in will-worship which is a vaine worship of God and in stead of all these to take up his Crosse dayly and to follow Christ in obedience in patience in humility in meeknesse in holinesse Doth your Reason apprehend this to be good to be the wisest and onely way to come to heaven and happinesse For this Gods word commandeth Then either follow this word as Gods word or els never looke to perswade the world that your own Reason can with her own light discover how firmly the Principles of Religion are true No no my Lord away with these vain Speculations and presumptuous Speeches which have not one crumb of Salt in them Will you professe you know God and in works deny him Do you beleeve the Scripture to be Gods word and yet by accounting the preaching of the Crosse foolishnesse make God a lyer But I will conclude with your last Clause Reason say you for all the light she hath will never be able to find the Principles of Religion false Nay certainly although you deny Reason any ability by her owne light to discover how firmly the Principles of Religion are true yet we will not deny unto her blind impotencie a Speciall faculty in finding them to be false not false in themselves but yet false in her own apprehension For is not this one of the main Principles of Religion to wit to know Iesus Christ and him Crucified This was the Apostles Chiefe Learning I determined saith he to know nothing among you save Iesus Christ and him Crucified But saith he The preaching of the Crosse is to them that perish foolishnesse but unto us which are Saved it is the power of God And who are they that perish Such as are wise in their owne conceit and prudent in their own understanding and Reason as the Apostle saith in the next words for it is written I will destroy the wisedome of the wise and will bring to nought the understanding of the prudent Such as exalt their own understanding and Reason to such a height as they presume therwith as with a Ballance to weigh whether the Scripture be Gods word or no and with the light thereof to discover how firmly the Principles of Religion are true And when they have said and done all their actions and practises doe plainly shew that they reject and despise the Scripture as being none of Gods word yea they Persecute oppresse and seeke all the wayes they can to destroy it and utterly to quench the light of it As will yet more clearely appeare by those things that follow L. p. 77. Though this Truth that the Scripture is the word of God is not so demonstratively evident à priori as to enforce assent yet it is strengthened so abundantly with probable Arguments both from the light of nature it selfe and humane Testimony that he must be very wilfull and selfe conceited that shall dare to suspect it And more plainly pag 80. The light which is in Scripture it selfe is not bright enough it cannot beare sufficient witnesse to it selfe The Testimony of the Holy Ghost that is most infallible but ordinarily it is not so much as considerable in this Question which is not how or by what meanes we beleeve but how the Scripture may be proposed as a Credible object fit for beliefe P. We are still in
your 16 th Sextion mentioned before which continueth from p. 59. to 116. wherein are sundry passages â—o this purpose whereof the last was one and the rest we shall touch as we meet with them And here I cannot though I said I would no more wonder but admire that such Speeches should flow down so fast from the Sea of Canterbury which is a mighty Catarrhact or distillation of the eye drowning the sight and flowing from such an abundant humour in the head as it is like to turne into a Dropsie possessing and putrifying the whole body which if not prevented by some remedy from hâ—aven must needs prove Epedemically mortall You are the first Antagonist of Iesuites that ever uttered such things and you might well have given them leave to utter such base Speeches of the holy Scriptures as more proper for a Jesuite then one pretending the Faith of a Protestant But the difference is not great nor matters is much which of you be the mouth having all one Spirit and being all one and the Same Church So as being the Metropolitan of that Church which with Rome is one and the Same you have the greater priviledge to speake in the language of that pregnant Mother who is so full of the names of Blasphemy against the word of God Now is not the Scripture so demonstratively evident in it selfe as to enforce assent What then shall doe it Probable Arguments from the light of Nature But Nature is blind as we shewed before of naturall Reason And againe how can that which is but probable confirme that which is truth For the Scripture is Truth it selfe As Christ saith Thy word is Truth Now there being strictly no proportion between Probability and Truth how can the Light of Nature which you say is but probable confirme that which is truth And we shewed also how the Naturall man receiveth not the things of the Spirit of God which things are contained in the Scripture But you adde Arguments from humane Testimony confirme the Scriptures to be Gods word That which is but humane cannot strengthen that which is Divine I receive not the Testimony of man saith Christ. So the Scripture is so farre above humane testimony that it can receive no strength from it no more then God can receive strength from the creature Gods word from mans word And the Scripture being Gods written word is above Mans bare word As Christ tells the Jewes who took Christ for a meere Man If ye beleeve not Moses his writings how shall you beleeve my words Thereby implying That Writings the Scripture are above mans words Againe humane testimony in Comparison to Gods word is but a lye For every man is a lyer Moreover in saying The Scripture is not evident enough to demonstrate it selfe to be the word of God and to enforce assent but being strenthened by Probable Arguments from the light of Nature and of humane Testimony 't is then wilfullnesse and pride to suspect it Here you set the light of Nature above the word of Grace probability above Truth humane Testimony above Divine Man above GOD. For Christ tells us that the Scriptures beare witnesse of him And you Say the Scriptures are not sufficient witnesses of themselves and so consequently of Christ without mans testimony So as hereby you disable the Scripture as being an incompetent witnesse of Christ because not evident enough in themselves without humane Testimony So as how you can cleare your selfe from blasphemy I see not But this is but one degree For you adde The light which is in Scripture is not light enough it cannot beare sufficient witnesse to it selfe Now you open your mouth a little wider to blaspemy But we shall have yet more of ths Suffe out of your Wardrobe Of which I may say this by the way That you bewray how grosly and palpably blind you are in discerning the Scriptures glorious brightnesse being like that Woman in Lipsius who being blind her selfe blamed the house she was in for being very darke So you because you are blind your selfe the god of this world having blinded your eyes therefore you blame the holy Scriptures of GOD for being darke not bright enough to to beare witnesse to it selfe Why Surely all light is Sui index sui Communicativum it is a witnesse to it selfe that it shineth So as all in the house doe see it yea though it be but the light of a Candle as Christ saith If therefore the Scriptures have not so much light in them as all may see it to shine forth then they have no light at all For if there be any light at all it will shew it selfe But this you will not stick to tell us anon that the Scripture hath no light in it selfe and therefore no mervaile if here you say the Light that is in it is not bright enough And you tell us here also That the Testimony of the Holy Ghost ordinarily is not so much as considerable in this Question Why What is the Question Is it not how or by what meanes we beleeve the Scriptures to be the word of GOD Is not this the Subject Question of this whole 16 th Section and which you handle throughout And this being so have you forgotten what you told us before of this beliefe that the Scripture is the word of GOD Namely that faith is the gift of God of God alone and an infused habit in respect whereof the Soule is meerely recipient and that the sole infuser is the Holy Ghost and Till the Spirit of God move the heart of man he cannot beleeve And now doe you come and tell us The Holy Ghost ordinarily is not so much as considerable in the Question Yea but here you tell us this is not the Question What then Namely how the Scripture may be proposed as a Credible Object fit for beliefe And for this you set us downe a rule of Proposall which must of necessity take its rise from the Tradition or Authority of the Present Church Whereof we shall heare more anon But by your leave this is not the Question but the other For this your manner of Proposall you put it not as a Question but as an a'Ãtema a Question begged not to be argued and disputed upon as the nature of a Question is to be but you doe dogmatÃzein obtrude and force upon us a novell opinion of your owne devising without proofe of Reason Argument or Authority from the Scripture And therefore we deny your Question or Position as Heterodox or a Paradox contrary to the truth of God word which is the onely rule of determining all Questions in Divinity about faith whereof this is not the least How or by what meanes a man comes to beleeve the Scripture to be the word of God Now for the determining herof you would tye us to the one only manner of Proposing the Scripture as a Credible object fit for beliefe and that is necessarily to
Scripture it selfe As if you had Said The Tradition of the present Church does all it openeth the blind eyes of the naturall mans understanding to see and the deafe eares of his Soule to heare for after it hath cleared his understanding and taught and informed the Soule then the voyce of GOD is plainly heard in the Scripture it selfe And besides you tell us here that after Tradition of your present Church hath taught and informed the Soule the voyce of GOD is plainly heard in the Scripture Ergo not till then Ergo your Tradition opens the eares of the deafe And then there 's double testimony and both Divine What Tradition of the Apostles delivering it You meane surely the divine Tradition of your present Church one of your obstruse Apostolick Traditions Otherwise what doth the mention of the Apostles Tradition in this place And thus you acquaint us with the whole Mystery of your new Divinity New I call it because it is contrary to the old For the old is which is not yet antiquated The Commandement of the Lord that is the word of God is pure inlightening the eyes And vers 7. The Law of the Lord is perfect converting the Soule the testimony of the Lord 〈◊〉 sure making wise the simple And Psal. 119.30 mentioned before The entrance of thy words giveth light it giveth understanding unto the simple Now who is the blind and simple but the naturall man before his Conversion and Regeneration And what is that which inlightens his eyes and cleares his understanding Gods word For The entrance of thy words giveth light it giveth understanding unto the Simple The light of Gods word going forth in the Ministry of it is the first that makes entrance into the Soule Now doth not your Lordship grant all this Yes you cannot but confesse it but alwayes provided that it is ever understood the Tradition of the present Church must prepare the way first that must first cleare the naturall mans blind eyes of his understanding that must first teach and informe his Soule before Gods word can inlighten his eyes and give understanding to the Simple But do you consider what you Say The Scripture you must needs confesse you cannot deny inlightneth the eyes Well but you Say againe your Tradition must first cleare the understanding and light the Candle of Scripture Now to cleare the understanding is to open the eyes How then can Gods word be said to open and enlighten the eyes when they are cleared before Or how can it give understanding to the simple when the Soule is taught and informed before The Tradition of the present Church prevents all and saves the word that labour Unlesse you will say The Tradition of the present Church is a preparing instruction to the opening of the eyes by the Scripture as the anoynting of the blind mans eyes with clay went before his washing in the poole of Siloam whereupon he received his sight Indeed your Church-Tradition in this Case might well be compared to the daubing of a naturall mans blind eyes with Clay to confirme him in his blindnesse that he shall never see so long as he depends upon the necessity of your present Church-Tradition as a preparing instruction to cleare his understanding and to teach and informe his soule as without which he shall never come to have his eyes inlightned by the word of God So as in very truth this Tradition Authority voyce of the present Church which you every where so plead for and presse as a necessary previous inducer yea clearer of the naturall mans understanding and teacher and informer of his Soule before he can plainly heare the voyce of God in the Scripture it selfe is a Doctrine of Damnable Blasphemy against Christ and his holy word For this clearing of the naturall mans understanding this inlightning of the blind eyes of his mind this teaching and informing his Soule is both the proper and prime act of Christ of his Spirit and of his word working together Of the words inlightning David hath sufficiently informed us before And Christ sends us to the Scriptures for search and not to any Church Tradition as bearing witnesse of Christ and so directing us to him for eternall life And Saith Christ No man can come to me except the Father which sent me draw him and I will rayse him up at the last day As it is written in the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh to me Heard What The Tradition of the present Church No the preaching of Gods word which is Gods owne voyce as we said before this voyce in the eare being accompanied with Gods learning and teaching within as Augustine hereupon well notes is that which brings us unto Christ Thus the Lord opened the heart of Lydia that she attended to the things which were spoken of Paul It was not the Tradition of the present Church but as she was hearing the word the Lord opened her heart both to attend and to beleeve Pauls Doctrin◠And Luke 24.45 Then opened he their understandings that they might understand the Scriptures Away then with your Blasphemous Romish Doctrine of Tradition of your present Church from having any thing to doe in this divine businesse wherein onely God and Christ and the Holy Ghost and the voyce of God in the Ministry of his Word have the whole and sole worke in opening both the eyes and eares of mans Soule to see and heare the wondrous things of Gods Law contained in the Scriptures As David Saith Open thou mine eyes that I may behold wondrous things out of thy Law But you adde And then here 's double Authority and both Divine that confirmes Scripture to be the word of God Tradition of the Apostles delivering it and the internall worth and argument in the Scripture obvious to a Soule prepared by the present Churches Tradition and Gods Grace And. Then Sill Then and not before all goes currant Worth in Scripture comes in with their double Divine Authority Then when the Soule is prepared as before with the present Churches Tradition Els all the fat is in the fire Nor Apostles Tradition Nor worth in Scripture are worth a rush in this matter And thus all must depend upon your present Churches Tradition Still But here you bring in againe Gods Grace as a Second to your Tradition But I told you before and tell you againe that your present Churches Tradition hath nothing to doe with Gods Grace nor with any Grace of God not with common and ordinary Grace Gods Grace is a concomitant and Assistant unto his owne Ordinance But for the Authority and Tradition of the present Church to be a necessary inducer to the beliefe of Scripture by clearing a naturall mans understanding and teaching and informing his Soule is none of Gods ordinance but an Antichristian Romish presumption and therefore hath no promise of
of God inwardly inclining our hearts and sealing the full assurance of the sufficiency of all three unto us We meet Who Surely you never met with this Spirit of God in your conversing with the Text it selfe Which if you had you would not have uttered such things Yet if this Third ground you had put single by it selfe as the sole excluding the former it were true Divinity but puting the two former before it as necessary inducing causes to perswade the Scriptures sufficiency you do therby utterly overthrow it as also that Spirit of God breathing in it and inwardly inclining and perswading the heart to beleeve For how come we to meet with the Spirit of God in our conversing with the Text but because conversing a â—ight by prayer and humility we find it breathing and speaking unto us in his own word and voyce For the Spirit is never seperated from his word as is shewed before Now if Gods Spirit breath in the Scripture and in our reading thereof with a mind rightly disposed we find the same speaking effectually unto us to the setling of our faith is this spirit and word tyed to any necessary dependance of any outward things as without which it can have no operation Doth not this spirit as the wind to which Christ Compares it blow where it listeth Can you by any art or invention cause the wind to blow Doth not God bring it out of his Treasures But your Conclusion is the foulest of all For you say this Spirit of God sealeth the full assurance of the sufficiency of all Three unto us That is First of your Church Tradition as aforesaid 2dly Of the light of Nature And â—dly and in the last place of the Scripture But you make the sufficiency of these 3 equall and alike Saving that you give your Church Tradition and the light of Nature the Precedency of the Scripture And in saying that Gods Spirit sealeth the sufficiency of those two to wit Church Tradition and light of Nature for the reason aforesaid which are altogether insufficient and are a meere lye and falshood and have no ground nor warrant from Scripture but are contrary thereto and destroy the credit authority and sufficiency thereof I must tell you that herein you do most impiously blaspheme the spirit of Truth as if it were the Author Approver and ratifier of a lye And you adde And then an not before we are certaine that the Scripture is the word of God both by Divine and Infallible proofe Here still you shut out from the Scripture all Self Authority sufficiency and Testimony to prove it selfe the word of God not allowing it so much as you doe to Tradition and the light of Nature for these say you perform their offices sufficiently but you have nothing to say for the Scripture as if that had any thing at all to doe but to wait upon the good pleasure of Lady Tradition and light of Nature for their Commendation and approbation and then having their good words this is sufficient to bring in the Spirits testimony to seale the sufficiency of all three the Scriptures sufficiency being this to be recommended by the other two And then and not before we are certain that the Scripture is the word of God both by Divine and infallible proofe but not of the Scripture it selfe in any case But say you our certainty is by Faith and so voluntary not by knowledge of such Principles as in the light of Nature can enforce assurance whether we will or no Why what certainty can we have but by Faith in Christ But what mean you by voluntary By your Free-will That which Luther calls Servum Arbitrium servile Will such as mans naturall will is to Spirituall things And surely this you mean by voluntary For before you do so highly magnifie the light of Nature as being of such sufficiencie as we need not doubt of your good opinion of the Naturall Will of man having as much liberty in heavenly things as light Well by Faith and so voluntary not by knowledge of such Principles as in the light of Nature can enforce assent whether we will or no. You spake of such Principles before which we answered as also the forceing of assent We come now to the close of the 16 th Section L p. 116. I have said thus much upon this great occasion because this Argument is so much pressed without due respect to Scripture And I have proceeded in a Syntheticall way to build up the Truth for the benefit of the Church and the Satisfaction of all men Christianly disposed And a little after I labour for Edification and not for Destruction P. When I look back to the premises of this Argument and now upon the conclusion I cannot but stand amazed at two things 1. Your notorious vilifying or rather nullifying the Authority sufficiency and Testimonys of the Scripture to prove it selfe to be the word of God and 2 dly your egregious hypocrisie here in the close of all as if you had done all with due respâ—ct to Scripture And how finely you would seem to put it off from your selfe but laying the blame upon others as the Jesuites As if you had taken all this paines to vindicate the Scripture from that Disrespect which Iesuites haâ—e of it in their pleading for Church-Tradition And yet doe not you tell us before that you goe the same way with the Iesuites in advancing Church-Tradition onely you say you goe not so faare as they And wherein I pray you doe you come short of them They say Scripture Authority that it is the word of God depends upon the Authority and Tradition 〈◊〉 of the Church and you say Scripture without Church-Tradition of no Credit Authority or sufficiencie to prove it selfe the word of God Nay you goe further â—or for all your Tradition and the light of Nature going before yet not one word hath dropt from your pen that Scripture I say after all your preceding inducements is sufficient of it selfe to prove it selfe the word of God but that still its Authority is precaria at the good will of Tradition and Authority of the present Church whose sufficiency you preferre before the Scripture in many respects as hath been shewed And you haue proceeded in this way you say Synthetically What 's that That is in the true Eâ—imon of the word by way of composition or confederation with the Jesuite to bring both the Churches to a reconciliation by your mutuall discrediting of the Scripture as Herod and Pilate could not be made Friends but in consenting to put Christ to death And as Pilate gratified Herod in sending Châ—ist bound unto him whereupon they became Friends so you here ingratiate your selfe with Rome in sending her this Book as I suppose it is there before this time wherein you present her with the Scripture bound in the fetters of Tadition which puts on your Synthesis or League in a faire forwardnesse the
so fit as his own Day of Rest which he hath Commanded to be sanctified weekly of us if we be his people and he the Lord our God who hath redeemed us in his holy and eternall Law and in which day we resting do partake and communicate of his holy and eternall rest begun here by Christ and consummate in heaven in that pangúrei solemne Generall Assembly and Congregation of the first borne written in heaven Heb. 12.23 And to conclude if the ten Commandements belong to us Christians under the Covenant of Grace then certainly the 4 th Commandement which commands to keep the Sabbath of the Lord our God which is the Lords day Now by this which hath been spoken you may examine how farre you and your Church of England have erred in the foundation that is in this and other fundamentall points of Faith at least if those Acts â—dicts and Books that have been published against the aforesaid Doctrines shal be avowed for the Doctrines of the Church of England as they are pressed And if with Rome you be thus fallen holy you are not by your own confession nor onely so but Hereticall yea more then that Infidel For in the same page you say If the Church can erre quite from the Foundation then she is nor Holy nor Church but becomes an Infidell Now we have proved that to erre in one or more though not in all fundamentall points of Faith is to fall quite off from the foundation But if you thus cease to be holy how are you the Church of Christ still as you say For holinesse is essentiall unto and so is of the Difinition of the true Church of Christ I beleeve the Holy Catholicke Church And so of every particular Church if it be a true member of the true Catholicke it is holy For Eadem est ratio totius partium If the whole be holy so every member and part But the whole true Church is holy For 't is Christs body mysticall whereof he the Head he the root and we the Branches and if the root be holy so are the branches as the Apostle saith And he saith againe The Temple of God is holy which Temple ye are And I say Christ being the Head and the Church hâ—s body the spirit of holinesse and sanctification flows down from the Head to all the mâ—mbers as the Oyle powred on Aarons head went down to the skirts of his clothing which was a type of the holy anoynting oyle of Christs spirit powred on him which he communicates to all the members of his misticall body even as a mans head communicates of Animal spirits of motion to all the parts of his body as we touched before Except with Bellarmine you will have a dead member to be a true member Indeed a dead member of a dead body is a true member of that body And certainly if a Church cease to be holy it ceaseth to be a Church of Christ any moreâ— But I pray you what should move you to say thus Though the Church ceaseth to be Holy yet ceaseth not to be a Church of Christ. You have it not from the Schoole of Divinity not scarce can you rake it out of the puddle of the Iesuites themselves But haply you might suspect that the Church of Rome might be proved to be fallen quite from the Foundation as hath been already proved before and therfore your Charity would provide one refuge for it that though thus she ceaseth to be holy yet not to be a true Church still But you may doe well to study this point a little better how to make it good How a Church may cease to be Holy becoming Hereticall and yet be a Church of Christ still L. p. 141.142 Those Errors that are dyed in Graine cannot consist with holinesse of which Faith in Christ is the very Foundation And therfore if we will keep up our Creed the whole Militant Church must still be holy P. This confirmes what before I concluded of the Church of Rome as no Church of Chhist because by your own verdict not holy For her Errors and that in the fundamentall points of Faith are all dyed in graine so as they will never change colour nor looke of another hue For both they are of no small antiquity and since their first hatching they have been by sundry Councels confirmed and at last most irrefragably in the Councel of Trent as hath been shewed For as those things which you elswhere instance Worship of Images first erected in the 2 d Councel of Nice the seventh Generall Transubstantiation first Decreed in the Councel of Laterian under Innocent the third and the taking away of the Cup in the Sacrament first decreed in the Councel of Constance so the Title of Antichrist of Vniversall Bishop and Head of the Church obtained first by Boniface 3. above a thousand yeares agoe with many or most or all the Rest of Popery have been ever since their severall erections upon all occasions more and more ratified never any corrected and by generall practice upheld and against all opposition and conviction stiffly maintained Are they not dyed in graine then And if so you confesse they consist not of holinesse But say you if we will keep up our Creed the whole Melitant Church must still be Holy Here you enterfere againe For notwithstanding all that is said or I suppose can be said you will have the Church of Rome to be holy still as being a member of the Church Militant in despight of the Pope But let her be a member of your Church Militant is she therfore holy Say not you your Church Militant may fall into errors so as to cease to be holy And if the Church of Rome hath thus fallen hath she not for her part ceased to be holy But not if she keep up the Creed What call you that To hold the letter of the Creed and to deny the Faith of it so we have proved before She hath lost the Faith of Christ the foundation of Holinesse Ergo she hath lost Holinesse Ergo lost the Essence of a Church Ergo she is not in the compasse of your Creed I beleeve the Holy Catholicke Church L. p. 142. I say it and most true it is That it was ill done if those who ere they were that made the seperation P. It should be most true if you doe but say it Yet we find not all to be most true you say How true this is I know not yet Let us here I remember a little before you performed a thanklesse office for the Protestants in making an Apology for them as not the first in the fault of this seperation Which I answered And here you put the fault on those that made the seperation who ere they were which might be aswell the Protestants as the Papists But speake out L. p. 145. For my part I am of the same opinion for the continuing of the Schisme that I was for
non sinit esse sui Some secret sweetnesse in mans native home Draws him to mind it still where ere become L. Ibid. In a corrupt Time or Place 't is as necessary in Religion to deny falshood as to assert and vindicate truth Indeed this latter can hardly be well and sufficiently done but by the former an affirmative verity being ever included in the negative to a falshood P. Then I hope in a corrupt Time and Place is it not necessary in Religion to deny your falshoods and to assert and vindicate the Truth by you so undermined and oppugned And your own Words here are sufficient to leave your Deeds without excuse L. p. 157. If it be a Cause common to both parties a third must judge and that is the Scripture or if there be jealousie or doubt of the sense of the Scripture they must either both repaire to the exposition of the Primitive Church and submit to that or both call and submit to a Generall Councel P. The Scripture That 's honest as I noted before Yea and submit to and rest in that which you say not But of the Scripture the onely Judge of all Controversies we have spoken sufficiently before and so for matters of jealousie or doubt and not either to your Primitive Church or to a Generall Councel For further Answere we shall have further occasion L. p. 171. Pope Urban 2 at the Councel held at Bari in Apâ—lia accounted my Worthy Predecessor S. Augustine as his own compâ—â—â—e and said He was as the Apostolicke and Patriarch of the other world so he then turned this Iland P. As worthy as your predecessor Anselme was and though now one of Romes Saints yet he was against your Priests Marriage But perhaps therfore the more worthy And he was so holy it seems that he said he never repented him of any thing in all his life but about the eating of some Fish one time But if the Pope gave your Worthy Predecessor the Title of Apostolicke and Patriarch of the other world of England why should not the same Title descend to his successors And it seems you are not a little affected with it For you say A Primate is greater then a Metropolitan and a Patriarch then a Primate And none were above Patriarch but Pope If then you succeed Anselme in his Patriarchate of the other world you are in the next degree to succeed him that is Papa totius Orbis But how ever you glory in these titles I assure you for my part I shall ever preferre a good honest Cobler that feares God above them all For he hath an honest calling you none And you all are persecuters of them that truly feare God and so enemies of Christ. And though you would be called Apostolicke yet to be Metropolitan Primate Patriarch Pope are all swelling Titles of pride which the Apostles never knew and which Christ expresly forbids as hath been noted and will be more As followeth L. p. 175. The calling and Authority of Bishops over the Inferiour Clergy that was a thing of known use and benefit for preservation of unity and peace in the Church P. For this you cite Hierome But you omit his other words where he saith That your Diocesan Bishops for of such onely the Question is were brought in but humana praesumptione non Institutione Divina by humane Presumption not by Divine Institution or Gods Ordinance and this as men presumed in Schismata remedia for a remedy of Schisme But it proved to be Schisma magnum the Great Schisme that made up the body of Antichrist the Great Rent from Christ filling up the Mystery of Iniquity as hath been shewed And out of Ieromes Sacerdos Priest where he saith No Priest no Church you conclude in the Margent so even with him No Bishop no Church As if to be a Priest must needs be a Bishop And idid you say This was to settle in the minds of men from the very Infancy of the Christian Church as that it had not been to that time contradicted by any In the very Infancy of the Church But your Prelacy was but an Infant then and Innocent in comparison to the Giants now We shewed before how this Mystery wrought even in the Apostles times which they knockt down yet still Satan kept it afoot The use of it hath great Antiquity but the Apostles condemned it as a meere abuse and Christ as Heathenish And you talke here of use but you are not able to shew us any Authority from Scripture either from Apostolik Ordinance and Example The Apostles indeed before Christs Resurrection were blindly ambitious of being chief in Christs Kingdome and Christ told his two kinsmen Iames and Iohn They asked they knew not what and yet Mark tells us that Christ asking them what they reasoned of by the way they were ashamed to tell him as being selfe-guilty of pride and ambition and still when he had but newly told them of his Passion to be at Ierusalem they not understanding what it meant were still at it afresh who should be the chiefe but after that Christ was risen again and his holy Spirit was breathed into them then they were of another mind they never after contended who should be chiefest but rather who should be â—umblest and hoâ—yest and most painfull and faithfull in the spirituall Kingdome of Christ in the execution of their Apostolicall Charge Which argues plainly that the Prelacy is a meere carnall thing a temporall Kingdome contrary to Christs Kingdome which carnall men voyd of Christs Spirit and Grace are blindly ambitious of calling their Prelacy an Hierarchy or hoâ—y Government or Kingdome but know not what holinesse or Christs Kingdome meaneth And doe we see any men in the world of any ranke whatsoever more Lordly more proud more ambitious more covetous more profane more corrupt then those of the Hierarchy Take the best of them now in England the most learned of them have they any zeale or courage for the truth now when they see Religion and the Faith of Christ turned topsie-turvie Doe they not all seeke their own not that which is Iesus Christs And when your Chapleins gueld their Works have they any virility left in them to maintain the truth of that which they have written If their Metropolitan doe but speake the word is it not with them as in the Comedy of the Parasite Ait quis Aio Negat Nego But what say I of those Prelates that are fallen upon the very Lees and Dregges of the worst and last times Alas in the first Generall Councell of Nece under Constantine in the Infancy of the Church as you call it what hot contentions among the Prelates one against another What bundels and fardels of complaints brought they into the Councel before Constantine Enough to set all in a combustion had not the Emperour the more wisely put all their Bills and mutuall complaints in a combustion by burning them in a faire fire
to the Testimony if they speake not according to this word it is because there is no light in them Art thou not Christs Spouse Then heare Christs voyce the Scripture Say with the Spouse in the Canticles Tell me O thou whom my soule loveth where thou feedest where thou causest thy flocks to rest at noone For why should I be as one that turneth aside by the flocks of thy companions To whom Christ her beloved Spouse answereth If thou know not O thou fairest among women goe thy way to the footsteps of the Flocke and feed thy Kiddes besides the shepheards Tents Here the true Church Christs Spouse in her perplexities and doubts wherein she is like to loose her selfe goes to Christ to her shepheard and asks of him where he feedeth where he causeth his Flocks to rest at Noon where his Congregations may find a shady layre rest and refreshing from the meridian heat of Persecutions or her Faith find rest in doubtfull cases of Faith or Conscience For why saies she should I be as one that turneth aside by the flocks of thy companions Why should I be uncertain and unsettled in depending upon the guidanâ—â— and conduct of false shepheards such as pretend to be as thy fellow-shepheards that sit as God in the Temple of God shewing themselves to be God equall to thee in power and Regall Authority over thy Kingdome and Church making what Laws they please in binding our Consciences and that even to their erronious Decrees To whom Christ Answereth If thou know not O thou fairest among women although despised by men goe thy way forth by the footsteps of the Flocke to the green Pastures and the waters of comfort the Scriptures where my flocke doth ordinarily find pasture For man liveth not by bread onely but by every word that proceedeth out of the mouth of God there thou shalt find the true Pasture by the footsteps of the flocke by the continuall treading of my sheep which know no other pasture but this For here my sheep heare my voyce even here by the shepheards Tents my Ministers whom I have set over the flocks to feed them with understanding and knowledge Here be those waters for every one that thirsteth here is the milke and wine that 's to be had without money Hearken diligently unto me incline thine Eare and come unto me and thy soule shall live search the Scriptures for in them is eternall life and they are they that testifie of me These are the onely light which I have left to be a lampe for thy feet and a light for thy steps These are the onely Oracles of God which shall clearly resolve thee in all thy perplexed doubts These are my onely faithfull witnesses which I have left to witnesse the truth and to establish thy heart in the faith in me if any man teach otherwise and consenteth not to the wholsome words of Scripture which are mine own lâ—vely voyce and which containe all things pertaining to faith and godlinesse he is puft up and knoweth nothing he is a false Prophet a false shepheard a blind Guide a seducer an Antichrist Thus Christ speaketh to his Spouse in the Scripture his owne voyce the onely true living and infallible Iudge And to this Judge Christs voyce in the Scripture the true Spouse of Christ in all Ages hath still resorted and therein been resolved in her doubts and comforted in her distresse For here is that wisdome which is justified of all her Children And whatsoever is therein written is written for our learning that we through patience and comfort of the Scriptures might have hope Nothing can comfort us in our calamities nothing can confirm and establish our faith and hope in all our perplexed doubtings but this Before we shewed how all the Fathers with one voyce took this sanctuary came to this Iudge made this the onely Rule to determine all doubts and disputes by so Augustine so Tertullian so the incertain Author upon Mat. 24. in Chrysostome saith that in the times of Antichrist even in these our Times one cannot know the true Church but by the Scripture because Antichrist with his wicked Clergy make such a faire shew and pretence that they are the Catholicke Church just as your Lordship doth Therfore let all true Christians in these perillous times of Antichrist and Antichristian Prelates which cry down the Scriptures as an insufficient Iudge in Controversies of faith and cry up their own usurped Authority as the supreme Iudge of the Scripture at least in all doubtfull cases though they confesse their Judgement not to be of Infallible Credit fly to the Mountaines and to the Fountaines the Scriptures the lively voyce of Christ they they onely will resolve us and settle our faith in all doubts and difficulties and will discover unto us the true Church of Christ from all false pretended counterfeit Antichristian Prelaticall Hierarchicall Churches and Synagogues Now seeing though you arrogate but are not able to prove that Christ hath left your Catholicke Church an Infallible certainty which yet you confesse to be uncertaine give us leave though we touched this before now againe upon a fresh occasion to vindicate the Truth of Christ that he not onely intended but indeed hath left unto his true Church an infallible certainty of his Spirit which by the rule of his word doth guide his Elect into all truth in all ages successively unto the end of the world When he took his long Farewell of his Apostles and Disciples as concerning his bodily presence with them upon earth he left them this Promise yet to comfort them concerning his perpetuall spirituall presence with them saying Lo I am with you alwayes unto the end of the world To the end of the world Ergo with all those that are his true Disciples unto the end of the world So as wheresoever Christs Churches and Congregations be there his Spirt is This Spirit leads his into all Truth into all necessary and saving Truth infallibly and most certainly This is that Anoynting of which before He that hath not this Spirit of Christ this Spirit of truth is none of his And he that hath it is preserved from the seducements of false Prophets which come in Christs Name and shall deceive many but not the Elect for that 's not possible Every true beleever cannot will not willingly erre in any point of faith and truth necessary to Salvation I say not wittingly For many of Gods deare Children doe that ignorantly whereby Christ is denyed as in yeelding obedience to mans devices in Gods worship and that through custome wheras if they were rowsed and put to it and asked if they beleeved not that Christ is the onely King of his Church and Lord over the Conscience oh they beleeve and acknowledge none other King Aske them againe whether they beleeve that any man may exercise this Authority over them oh
they renounce all such lords Aske them againe why they subject their Consciences soules and bodies to the will and lust of man in will-worship forbidden by the Apostle ô they answere they never knew that before and now that they know it they repent of it and from henceforth they renounce it and resolve to loose rather life and all then they will doe so any longer Thus even a good Christian through ignorance may for a time in a dangerous errour but so soon as he is convinced of it he will not for all the world continue in it So he that hath true saving faith in Christ resting on Christs merits alone for his justification he neither will nor can be brought to beleeve that he must be justified by his works For this is against the very nature of saving faith which rests onely on Christ renouncing all other respects So that 't is impossible that any true member of Christ should by any errour be so seduced as to be seperated from Christ for he is preserved by the spirit of Grace by the power of God through faith unto salvation So that as the whole body of the Church of Christ so every particular member of this body hath the certaine and infallible seale of the Spirit of Truth given him of Christ according to his promise purpose and intention for all truth absolutely necessary to salvation having both his Spirit and word to guide them into all truth Finally 't is very true being taken in a true sence that Christ never intended to leave an infallible certainty in his Church to satisfie either contentious or curious or presumptuous spirits And if not presumptuous spirits certainly not such spirits as usurpe a Prelaticall and Lordly Authority and to sit as visible Iudges of Scripture in Generall Councels imposing upon all men a servile yoake of obedience to their Decrees whether right or wrong true or false Nay to such presumptuous spirits God hath given eyes not to see and hath made their hearts fat not to understand the truth not to see the light that shineth in his word and therfore they say it is darke and speake disgracefully of it So as the presumptuous is properly yours As for the contentious and curious these are they that contend for the truth against your undermining and oppugning of it and are curious â—o search and sound the bottome of that Mystery of Iniquity which is cunningly yet grosly enough folded up in the voluminous leaves of this your Booke So as for these so contentious and curious Christ did intend to leave an Infallible certainty in his Church to satisfie them and to assure them of the Truth so as not all the opposition and contradiction in the world can beate them from it To the Tenth you make no matter of it if Generall Câ—uncels erre in one or a second or a third so it be not in things necessary In other cases it makes no matter if they erre And what matter is it then if there be none of your Generall Councel at all For you confesse that they may possibly though not easily erre in things necessary and in fundamentall points of Faith and yet obedience must be given If then it be no matter if in other things they erre onâ—e twice thrice yea or if you will in a hundred things take all these together and the world should be free from many dangers if it were rid of Generall Councels altogether But in the meane time you make no matter of it if in so erring they load the world with an intollerable burthen of errours which all men must bow their necks under till another Generall Councel doe free them and perhaps in stead of freeing them may lay as much more load upon them Truly my Lord if you had not a liberty to talk with your pen what you please and a strong opinion also that whatsoever you write or speake must needs be of every body highly applauded as if all you write were Oracles you would never have suffered such foule blots to have dropped from your pen. But 't is no matter If you erre in this and that and another c. aswell as your Generall Councels so as we knowing them may not in obeying or assenting erre with you To the Eleventh you say for necessary faith to salvation we have the Scriptures Creeds 4 first Generall Councels So then being furnisht of necessaries what need we any more I think the Apostles rule for temporall things may hold well in spirituall he saith having food and rayment let us therewith be content So Having all things necessary for faith to salvation let us use these well and bâ— content not affecting to be loaden with a multitudo of humane devises which Prelaticall Councels Courts and Canons put upon us And are Generall Councels so Cheape as that you should keep such a doe having no Necessaries to trouble them withall But it seems you have some other necessaries besides those of faith that will require a Generall Councel For you tell us pag 211. The setling of the Divisions of Christendome as the reconciling of England with Rome the making of Canons which must bind aâ—l particular Christians and Churches cannot be concluded 〈…〉 but there to wit in a Generall Councel Why but there For the Church of England you may doe what you please onely you desire perhaps a Generall Councel to conclude for Altars and other utensils and so ease your shoulders of the envy and crime of Innovation but for that also you have a sufficient put off as is shewed before But the reconciliation and setling of the Divisions of Christendome will conclude all But still the Scripture with you is not alone sufficient for necessary faith to salvation without the Creed and at least the 4 first Generall Councels Why was the Scripture before there were any either Creeds or Councels And was not the Scripture then alone sufficient for all things necessary to salvation The Creeds and Councels are not to be added to the Scripture as if without them it were not an absolute and compleat Rule As for the Creeds they were for the summe and substance of them extracted from Scripture and must still be reduced to Scripture for their true sense and interpretation as before And for the Decrees of the 4 Generall Councels we approve of them no further then the Scripture warrants them And therfore though Twelfthly you humbly submit to the Scripture as it is interpreted by the Primitive Church and Generall Councels and not els yet we submit our faith onely to the Scripture as it is interpreted by it selfe and by the spirit of Christ speaking and breathing in it which by the Scripture interprets the Scripture unto us as Augustine doth well observe in his Second Book de Doctrina Christiana And herein you shew your faith not to be Divine but humane as which you submit not meerly to the Scripture but unto the Iudgment of men as
they shall interpret the same unto you And so I leave you to your faith wherein you declare your selfe to be quite from the true Catholicke Church of Christ whose Faith is built upon the onely foundation of the Apostles and Prophets Iesus Christ being the Chiefe corner stone without any depending upon humane testimony and Authority And so here an end of your Generall Councels But yet one thing remains unresolved on your part for you have told us that Generall Councels may erre even in fundamentall truths but whether at any time they doe actually so erre you resolve us not Nay in some places you make it so ambiguous whether they can erre or no that we know not what to make of it fish or flesh For pag. 223. you propound the Question saying whether a Generall Councel may erre or not is a Question of great consequence in the Church of Christ. To say it cannot erre leaves the Church not onely without remedy against an errour once determined but also without sense that it may need a remedy and so without care to seeke it which is the mystery of the Church of Rome at this day To say it can erre seems to expose the members of the Church to an uncertainty and wavering in the Faith to make unquiet spirits not onely to disrespect former Councels of the Church but also to slight and contemn whatsoever it may now determine into which errour some opposes of the Church of Rome have fallen Thus you Now this Question of so great consequence and that in utramque partem on both sides pro con you seem in your last words here to resolve and determine as if to say it can erre were an errour into which some opposers of the Church of Rome have fallen Now the Church of Rome hath had many opposes many Protestant Learned and Judicicious Divines of former times in the Church of England who have clearly proved that Generall Councels can erre as we have shewed before Now then do you prove they erred in so saying Or which is all one how do you prove that a Generall Councel cannot erre For if it be an errour to hold they can erre 't is no errour in you to hold they cannot erre Thus I find you fast upon the hooks get off and quit your selfe as well as you can But pag. 239 you distinguish which in summe is That all those Popish Authors alledged by Bellarmine for Generall Councels not erring either speake of the Church including the Apostles as all of them doe and then all grant the voyce of the Church is Gods voyce and infallible Or also they are Generall unlimited and appliable to private Assemblies as well as Generall Councels which none grant to be infallible but some madde Enthusiasts Or else they are limited not simply into all truth but all necessary to salvation In which I shall easily grant a Generall Councel cannot erre suffering it selfe to be led by this spirit of Truth in the Scripture and not taking upon it to load both the Scripture and the spirit Thus there Now here I would aske the most perspications and Judicious Reader that reads these lines and ponders them well'-what certain conclusions or resolutions he can picke or deduce out of your words either for Infallibility or not First That all grant The voyce of the Church is Gods voyce divine and infallible if you speake of the Church including the Apostels Whence your conclusion should be this That Generall Councels being the Church representative are infallible their voyce is Gods voyce divine and infallible understanding the Church whereof they are the Representative to include the Apostels Ergo by vertue of the Apostles understood to be included in the Church wherof Gen. Councels are the Representative their voyce is Gods voyce divine and infallible and so can not erre in any age unto the end of the world still understanding that in the name of the Church the Apostles are included can any rationable man or reasonable creature make hereof any other conclusion Secondly In all truth necessary to salvation you easily grant a Generall Councel cannot erre suffering it selfe to be led by the spirit of Truth in the Scripture This is just as Arminius said in answere to that place in Iohn for the certaine Perseverance of Gods Saints Whosoever is borne of God doth not commit sinne for his seed remaineth in him and he cannot sinne because he is borne of God Now how doth that Heretick avoyd so cleare a Testimony and evidence That is saith he so long as the seed of God remaineth in him but it may depart But the Apostle gives this as a reason why the Saints cannot fall away Because seed of God abideth in them being Regenerate Ergo it ever abideth in them and therfore they cannot fall away And as he so you here A Generall Councel is infallible while it suffers it selfe to be led by the spirit of Truth in the Scripture As if you said A Generall Councel while it doth not erre it doth not erre but in that iâ— infalliblepunc as you told us before But what if a Generall Councel doe not suffer it selfe to be led by the spirit of Truth in the Scripture That is what if a Generall Councel have not this spirit of Truth in it to keep it that it suffer it selfe to be led by the spirit of Truth in the Scripture What is your Resolution here you leave us still upon uncertainties concerning Generall Councels infallibility And you seem to grant that a Generall Councel may take upon it to lead both the Scripture and the spirit O miserable perplexities of a man whose spirit itcheth to speak somthing which he dare not But tell us ingeniously and plainly if there be any ingenuity in you Hath a Generall Councel this spirit of Truth in the Scripture alwaies to make it Infallible in all necessary Truths or not That 's the point But this you doe not dare not grant Yet thus much you are bold to say That the Assistance of the Holy Ghost is without Errour That 's no Question and as little there is that a Councel hath it How Is there as little Question to be made that a Councel of Prelates hath the Assistance of the Holy Ghost as That the Assistance of the Holy Ghost is without errour No more Question I Question whether a Generall Councel have the Assistance of the Holy Ghost will you therfore as well question whether the Assistance of the Holy Ghost is without errour Nay I am so farre from making question that I am confident and that upon cleare evidence that your Generall Councels of later times especially under Antichrist neither have had â—or have beene capable of the Assistance of the Holy Ghost to preserve them from errour For they have been still assembled against Christ and his Truth and the true Church and Children of God and either for the decreeing of wicked errours in in Faith or
confirming of them and establishing of the throne of the Beast and power of Antichrists Kingdome against Iesus Christ. Nor were it a hard matter to demonstrate this by many instanecs which for the present I omit In the meane time How prove you here your As little Question Or how come you to name This spirit of Truth in the Scripture What after all that you have said before of the Scripture that it is not bright enough that it hath no light till it be lighted by the Authority of the present Church and the like come you now to confesse that The spirit of Truth is in the Scripture Told you us not a while agoe That the Scripture is no living Iudge What not living when the spirit of Truth breaths in it Is not the spirit in the Scripture living And is not a Iudge a living Iudge when and while his spirit is in him What nothing but absurd and sencelesse contradictions with you Nothing but Babilonish language But thus we may see into what gulfes of perplexities they plunge themselves that presume and undertake to exalt their high imaginations against the Truth of God And you say againe A Generall Councel hath not this Assistance to Infallibility but as it keeps to the whole Church and Spouse of Christ whose it is to heare his word and determine by it As it keeps closse Why is it not your Catholicke Churches Representative How can it then but keep closse being of the same Body and spirit with your Church Secondly speaking here of the whole Church the Spouse of Christ you doe equivocate applying that to a false Church which is univocè univocally proper and peculiar to the misticall body of Christ. For your whole is Prelaâ—icall that of the Hierarchy and none other which we have before proved to be the Synagogue of Antichrist which heareth not Christs voyce but as your Church is pleased to interpret it and to give it Authority And that which you say of your Generall Councâ—ls may be truly said of any particular Assembly two or three met in Christs name which doth not erre being led by the spirit of Truth in the Scripture Christ himselfe according to his Promise being in the midst of them No nor yet any particular single Beleever erreth being so led So as you speake to no purpose when you say A Generall Councel cannot erre in that wherin it hath already determined according to the Scripture the vanity wherof we shewed before But the conclusion is you still leave the the Infallibility of your Generall Councel unresolved upon yea and nay sometimes affirming somtimes denying except your negative be according to that Rule in Logicke That one Negative is of more Force then a thousand Affirmatives L. p. 213. Sect. 27. My Answere was That the Councel of Trent was not onely not legall in the necessary conditions to be observed in a Generall Councel but also that it was no Generall Councel P. Though this be true you say yet the Councel of Trent was so legall according to Romes own Law that it wanted no conditions observable to make it in that behalfe not onely a legall but a Generall Councel too And secondly so Generall for the Romane Catholicke Church of Rome that all the Decrees thereof doe bind all Papists to a necessary obedience and conformity unto them and that under Anathema And your Rule is That a Generall Councells Decrees and Canons bind all Christians and a Provinciall Councels Decrees bind all of that Province And therfore I hope you will grant that the Papall Councel of Trent is of force to bind all Papists who acknowledge and accept the Pope for their Head or Primate So as though it were not a Generall Councel in the largest sense yet it was a Generall Councel for the Roman Catholicke Church which say they is the onely Catholicke Church And with which say you the Church of England is one and the same Now this I doe here touch by the way as whereof I shall have occasion to make some use anon though perhaps your thus Arguing against the generallity of Trents Councels is one of those Passages which you think may be an ingredience of the salve of your Reputation But this I say by the way L. p. 227. It may seem very fit and necessary for the Peace of Christendome that a Generall Councel thus Erring should stand in force till evidence of Scripture or c. P. This passage I cited before upon occasion among sundry other of like nature and now I repeat it onely for this to shew how your zeale for Peace made you forget Truth For still you are telling us of Peace and Truth or Truth and Peace But here your Peace stands single without Truth What Peace without Truth For you say It may seem very fit and necessary for the Peace of Christendome that a Generall Councell erring should stand in force What will you force a Peace against Truth by an Authorised errour O blush for shame L. p. 254. Suppose they Key of Doctine be to let in Truth and shut out errour and suppose the Key rightly used infallible in this yet this infallibility is primeâ—y in the Church in whose person not strictly in his own S. Peter received the Keys P. Suppose Do you make it but a supposit on that the key of Doctrine is to let in Truth and shut out Errour So it seems with you when you use that Key of your Doctrine to shut out Truth and let in errour as both your Practises and writings do shew But what is this Key of Doctrine Is it not the sincere Preaching of Gods word And then this Key is rightly used and here is the use therof Infallible But say you this Infallibility is primely in the Church How Can we get no other language from you Still all Primely in the Church Certainly not at all in your Antichristian Church where the spirit of errour raigneth and where the whole bunch of Keys hangeth at the Prelates gâ—râ—le As Pope Paschall 2. when he rode in Pompe had his seven Keys hanging at his girdle the Chiefe wherof was to open and shut Paradise to whom he pleased But we say still that this infallibility is primely in the Scripture and not in the Church not in Christs own Church For the Scripture containes that infallible Truth which the Ministeriall key Christs own ordinance and voyce openeth to the Church or Congregation of Gods people And this Ministeriall key Christ committed to Peter not simply as sustaining the person of the whole Church but chiefly and properly as he was an Apostle and Minister of Christ to preach the Gospel in which respect also he might represent the person of all faithfull Ministers of the Gâ—spel rightly and truly called to the Function to whom Christ did in Peter as afterward he did in all the Apostles commit and entrust the key of knowledge of the Doctrine of Christ to be used and imployed to that end to
moderate man and saw more then he durst speake of And the same Rhenanus as was before touched in his Annotations upon Tâ—rtullian and I take it in that Book out which you cite this sentence De Corona Militis observes how sundry Heathen Ceremonies crope into the Church by occasion of many old men newly converted to Christianity whom it was hard to waine from their old Heathenish fashions which therfore were thought fit to be admitted as not hurting but profiting those old Heathen new Christians But godly and learned men as I said before could tell you what infinite dammage your tyrannicall pressing of your Ceremonies upon mens Consciences hath brought to the Gospell and so to the soules of men by depriving them of so many worthy Ministers onely for Non-conformity But this is one speciall end for which you so presse your Ceremonies to suppresse Godly and learned Preachers and so the sincere Preaching of the word of God that the people being brought up in ignorance and profanesse might be the lesse sensible of bearing the yoake of your Antichristian Tyranny over them But as for your Carnall Ceremonies which the Apostle saith are good for nothing pròs plesmonen in comparison of satisfying the flesh the carnall pride of will-worshipers we have spoken sufficiently before But Rhenanus addes a qualification so there be a meane kept I think you might have done well to have omitted this till you had been better acquainted with this meane of which before And the Author might have expressed this Meane a little more fully thus So there be either no Ceremonies at all or if any those very few and those few not pressed with rigor or necessity upon mens Consciences but left free to every one to use them or not according to the Christian liberty which Christ hath purchased for them as is said before Whereas you are not satisfied with a few Ceremonies nor with the Old but you must have New added with a Tot quot and all of them you presse so hard upon the Conscience as you wring blood And this is all the Meane you keep Lastly So the By be not put for the Maine that is say you so we place not the principall part of our Piety in them And doe not you so For you put your Altar and all the solemn Service and Ceremonies of Devotions and Adorations attending upon it even all your humane Inuentions and Will worship for the very Maine of all your Religion Do you not I know you willingly confesse it And what 's the By but Gods-word and the sincere Preaching thereof which you put By and by seting up your Altar-service do thrust out of the Church by the head and shoulders as is noted before And I say The Maine the All and some of all your Religion is your Altar On this your Goddesse all your other Devotions and Ceremonies as so many Hand-mayds give their devout attendance Your face prayeth towards your Altar your body boweth towards your Altar your second solemn service as the secundae Mensae for your daintier Cates must be served up upon your Altar which the maine Body of the Church must not tast of your Third service which is instead of the Preachers concluding prayer blessing after his halfe-houres Sermon must be served by your Priest at your Altar when with his blessing he dismisses the people with an Ite Missa est And all the while of your solemn Second and Third service your Serving men in their Liveries or Rich Copes stand and give their Attendance about your Altar your Crucifixes and Images like the Cherubims have their aspect and respect upon your Altar All must come and offer at your Altar while for joy your Organs merrily play Thus as the Romish Altar-service as Bellarmine tells us is the maine substance of all their Religion just so is yours That 's the Maine But What 's the By then Namely all the Intralls or Inwards of externall Devotion and worship these are the appurtinances these are the By. What are those Inwards The Inwards of True Externall worship are Faith Feare of God Love of God Zeale of Gods Glory sincerity of heart in spirit and Truth Now these with you are altogether the By for these you have layd quite By as before L. p. 280. F. Fisher reports After this we all rising the Lady asked the Bishop whether she might be saved in the Romain Faith He answered she might L. What Not one Answere perfectly related My Answere to this was Generall for the ignorant that could not discerne the errours of that Church so they held the foundation and conformed themselves to a Religious life Pag. 285. We have not so learned Christ as to deny salvation to some ignorant silly soules whose humble peaceable obedience makes them safe among any part of men that professe the foundation Christ. And pag. 288. some Protestants there be which doe as stiffly and as churlishly deny All Papists salvation as they doe us And 283. In this Our Charity is not mistaken and if it be mistaken Charity is better then none at all P. From all these words together we observe this one Maine That silly ignorant Papists living and dying in the Romish Faith may be saved with these conditions 1. If they discerne not the errour of that Church 2. So they profes the foundation Christ 3. So they conforme to a Religious life in an humble and peaceable obedience The second Maine I observe is That we ought not to deny to such in that case salvation And that upon these Reasons 1. Because we have not so learned Christ. 2. Because it is stiffnesse and Churlishnesse in Protestants to deny all Papists salvation 3. That in granting them salvation it is true Charity not mistaken 4. That if Charity herein be mistaken 't is better then none at all Of all these brefly First then I Answere That the Roman Faith being Infidelity it selfe 't is impossible that any living and dying in that faith can be saved And we have before proved it to be flat Infidelity and Apostacy Nor will it excuse any Ignorant that he discerneth not this Infidelity and Apostacy For ignorance though it excuse à Tanto as the Schoolmen speake from the muchnessâ— of sinne yet not à Toto from the Maine of sinne A man that is blind and knows not the danger of the way he walkes in doth as well fall into the pit as he that seeing runs headlong into it The Heathen knew not that they lived and dyed in Idolatry and Infidelity yet they were damned for all their ignorance Secondly for their Professing the foundation Christ Is Profession sufficient Many sayth the Apostle professe Christ that in works doe deny him being abominable disobedient and unto â—very worke Reprobate Is it enough then to professe all that is in the Creed did ignorant silly Papists know what their Latin-Creed meaneth and yet want faith Againe they professe as they are taught How is that
no salvation And that one Doctrine of Justification by works were there no more which all Papists professe and hold is alone sufficient to shut out all Papists living and dying therein from salvation This being so cleare should Protestants grant notwithstanding a possibility of salvation to any Papist living and dying in that Romish faith they should utter a manifest untruth and falshood and so should bewray themselves to be notoriously uncharitable How First to Protestant Professors 2. to Papists To Protestant Professors causing the weake at least to waver in their faith and make them the apter to be seduced by Romish Priests and Jesuites who prevaile not a little with vulgar Protestants and that by this very Argument which you hold That Protestants yea the Primate of Canterbury grant a possibility of salvation in the Roman Church Whereas we say the Jesuites deny salvation to be had in the Protestant Church Although I hope they will not extend this to the Church of England which you say is one and the same Church with that of which Rome is Againe secondly Protestants in not affirming this truth Then it is impossible for any Papist living and dying in the Roman faith to be saved should be very uncharitable to the Papists themselves For seeing them running on in a way which is full of false ground and deep pits covered over with green leaves and the end whereof is certaine and unavoydable destruction should they not cry out unto them to abandon that way and by all meanes and speed to get them out of it they were very uncharitable And the Scripture calls this hatred of our Brother As Levit. 19.17 Thou shalt not hate thy brothâ—r in thy heart thou shalt in any wise rebuke him and not suffer sin upon him And for ignorant Papists we are not to cast off all hope of them but erranti comiter monstrare viam shew those wanderers the right way instructing them with meeknesse proving if God peradventure will give them repentance to the acknowledgement of the truth And that they may recover themselves out of the snare of the Devil being taken captive of him at his will Ob. But for Protestants to have no better an opinion of Papists and of their Religion would as you tell us before make the rent wider which you are loth to doe The rent is too wide so to be sowed up with the rotten thread of your Charity Nay such your Charity keeps Papists the further off from the true Protestant Religion when they may be provided of salvation nearer home and that so easily too But however the truth must be spoken as you â—old us before As Augustine saith in the point of Predestination at the Preaching whereof some in his dayes as too many in ours taking offence he answereth Numideo tacenda est veritas c. Is the Truth therfore to be concealed because some unjustly are offended with it to their damnation and not rather to be spoken that he which is able to receive it may receive it to his salvation And here the Papists take offence at Protestants for speaking the truth it is not scandalum datum but acceptum not an offence given but taken And though some take offence yet others weighing by reason may thereby through Gods grace forsake their errour and imbrace the truth If they will not we have freed our own soules and Truth is Truth still We must keep our distance and not because they will not come to us goe the halfe way at least to draw them to us as before As the Lord saith to his Prophet concerning revolted Israel Let them return unto thee but return not thou unto them And if thou take forth the Precious from the vile thou shalt be as my mouth We must not mingle and confound the precious and pure gold with the base drosse not truth with errour not light with darknesse Yet for your part you say Thirdly Not to deny Papists salvation living and dying Papists to wit in the Roman Faith is not mistaken Charity and if it be mistaken Charity is better then none at all But first we have shewed that this is no Charity at all but an erronious opinion arising from a spirit destitute of the Truth and too much in love with the Romish whore And Secondly such mistaken Charity is worse then no Charity at all in this kind It were better if ye had no such Charity For your Charity towards your silly ignorant Papists in perswading them that they are safe enough in any society of men and there is salvation for them living and dying in the Roman Faith is a nuzzling of them in their ignorance and like the Apes Charity to her young one a strangling of them with too much hugging and bewrayes you to be of the spirit of those false Prophets that strengthen the hands of the wicked that he should not return from his wicked way by promising him life that dawbe with untempered morter that call evil good and good evil that put darknesse for light and light for darknesse and wo to such that say peace peace when there is no Peace Ob. But you will say shall we shut out silly ignorant Papists from Gods mercy Nay you your selfe shut them out from Gods mercy while you shut them up in their blindnesse and so from the meanes of Gods mercy For meanes of mercy they have none in their Popish Religion and blind faith and therein you lull them fast asleep while you tell them so long as they are ignorant of the Errours of Popery they are safe among any part of men Thus you shut them out from Gods mercy as much as in you is when we by shewing them the truth and their errour would lead them to Gods mercy Nor doe we deny but God may in the riches of his Grace and mercy prevent and overtake a silly Papist in causing him to imbrace Christ by Faith even when he lyes on his death bed and truly beleeving in Christ and so dying he is undoubtedly saved But dying thus a true Beleever he dyes not in the Roman faith but in the saving faith of Christ which the Roman faith is not So as thus dying within the Verge of the Roman Church yet he dyes no member of the Roman Church but of the true misticall body of Christ. And this Charity we have towards silly Papists praying that God would shew them mercy in delivering them from under Antichrists yoake to take Christs yoake upon them and bring them out of darknesse into his marvellous light To proceed L. p. 294 295. Io. Frith saith Of the presense of Christs naturall body in the Sacrament that neither side ought to make it an Article of Faith but leave it indifferent And B. Ridley we confesse all one thing to be in the Sacrament onely we differ in modo in thâ— manner of Beeing P And of this of Ridley you say ibid. 'T is well if some
that day or any other day but admonishing Christians to abhore them as Heathenish and is this the faith and practise of the present Church of England at this day wherein you resolve to live and dye Fourthly The Apostles and ancient Primitive Church in their dayes taught held and professed all chose excellent saving Doctrines of Election Predestination Redemption of the Elect their Effectuall vocation and conversation by Gods saving and Omnipotent Grace their assurance of Salvation by Faith and their certaine perseverance in Grace unto Glory and none of these Doctrines were forbid to Ministers to be preached but they were commanded of God to declare the whole Councel of God to his people Is this your faith and practise of the Church of England wherein you resolve to live and dye Fiftly The Apostles and the ancient Primitive Church in their dayes taught professed and practised that Discipline which was according to Christ forbidding all wâ—ll-worship and imposition of humane Ordinances as snares upon mens Consciences whereby that Christian liberty is overthrowne which Christ purchased for his people with his own blood Is this the Faith which you and the present Church of England professeth and practiseth and wherein you resolve to live and dye Sixtly The Apostles and the ancient Primitive Church in their time condemned the forbidding of Marriage and of Meates as a Doctrine of Devils taught by seducing spâ—riâ—s and a departing from the faith of Christ Is this that faith and Religion which you and the present Church of England hold professe and practise and wherein you resolve to live and dye O ye Prelates O thou Church of England blush and be ashamed of that Faith Profession and Practise of yours so 〈◊〉 contrary to that Faith which the holy Apostles taught and that pure and Primitive Church in their times imbraced and professed and be not so desperately bent as being so clearly convinced of these thy foule practises to professe and vow notwithstanding to live and dye in them least herein your condition prove as it must doe infinitly more desperate and damnable then that of the Jesuites themselves whose knowledge by your own confession of their wicked and damnable Fâ—â—ours with their obstinate persisting in them and resâ—sting the truth yea even the Holy Ghosts Testimony therein leaves them as without excuse so without all hope of salvation as to whom nothing remaines as the Apostle upon the like occasion saith but a fearefull expectation of Iudgement and of fiery indignation which shall devour the Adversaries L. p. 338. Yea but he saith againe That I acknowledge there is but one Saving Faith and that the Lady might be saved in the Roman Faith which was all the Iesuite tooke upon his soule Why but iâ— this be all I will confesse it againe The first that there is but one Faith I confesse with St. Paul Eph. 4. And the other That the Lady might be saved in the Roman faith or Church I confesse with that Charity which St. Paul teacheth me namely to leave all men especially the weaker sex and sort which hold the foundation to stand or fall to their own Master Rom. 14.4 And this is no mistaken Charity P. This you confesse that as there is but one saving faith so this faith is in the Church of Rome as in and by which the Lady may be saved And of this one faith with the Church of Rome you and your Church of England are if you hope to be saved with Rome by her saving faith This is the All and summe of your Confession Now we have clearly proved before that the faith of the Church of Rome is not that one saving faith of Gods Saints and Elect which the Scripture every where speaks of For first Romes faith is in its kind and nature and that by their own confession a dead faith but the saving faith is a living faith Secondly they confesse that with their faith they may goe to hell as they say of their Fidâ—les Fornicarii Adulteri c. therfore Romes faith is no saving faith for the saving faith is so called because it effectually perfectly and certainly saveth all those that have it as Christ saith Joh. 5.24 Thirdly The Romish â—aith is a doubting wavering uncertaine faith or raâ—her opinionâ— and wan hope as the Councel of Trent defineth accuâ—sing certainâ—y of beleeving whereas the saving faith is a certainâ— assurance and cleare evidence a plerophoria as Heb 10.22 Rom. 4 21.â— a full assurance or perswasiâ—n in the truth of beleeving though not in fullnesse of degrees of perfection in all and at all times the operation of it being many times hindered by corruptions and infirmities of the flesh and manifold temptations Fourthly Romes faith is and may be without hope and charity but true saving faith is never without hope and charity for it is the sure foundation of things hoped for and it worketh by Love Fifty The Roman faith is not the Iustifying faith for the Councel of Trent saith Faith justifieth not till Hope and Charity come to it and then all 3 together and that as inherent Graces and works in us do justifie whereas true saving faith is therfore called the Iustifying faith because it is that onely Grace whereby as an Instrument applying Christ and his righteousnesse and not as works in us the beleeving sinner is justified Rom. 3.28 so as though this saving justifying faith be never without hope and charity no more then fire is without light and heat yet hope and charity have no hand at all with faith in justification so as not even faith it selfe as it is a Grace inherent with hope and charity doth justifie but onely as it is considered as a hand or instrument applying Christ as before But the Roman Faith as the Councel of Trent confesseth justifieth not as an instrument or hand applying Christ whereby his Righteousnesse is of God imputed to the beleever which Imputation the Councel in plain termes accurseth but onely as a Grace and worke inherent with hope and charity Sixtly saving faith is not onely a justifying faith whereby we stand righteous in Gods sight having Christs Righteousnesse imputed but also a sanctifying faith as Act. 26.18 called therfore a holy Faith Jude 20. as wherby a man is regenerate borne againe made a member of Christ and partaker of his Spirit and lives and dyes in holinesse but the Roman Faith doth not sanctifie for they confesse that wicked ungodly and profane persons may have it and goe to hell with it as before Lastly saving and justifying faith is a spirituall worke and gift of Grace wrought in the soule by the spirit of God and it is his sole worke without the concurrence or mans Will which is not free untill Grace hath given it both life and freedome but the Roman Faith is confessed by them in the Councel of Trent not to be a meere worke of Grace nor at all of sanctifying and saving Grace
And Virgil also a heathen Roman Poet did afterwards take and borrow this from Plato expressing it in his Aeneads And so from these two might Origen borrow his Purgatory and the Church of Rome from them all three might out of this lake of Plato or Pluto if you will borrow so much Bitumen or Pitchy matter and so casting into it the stone Asbestos which being once kindled is not quenched againe it became the hot-burning lake of Purgatory as namely for the purging of Indifferent men such as are neither hot nor cold neither Beleevers nor Infidels neither Christians nor Heathen neither good fish nor flesh Indifferent between Papists and Protestants halfe for Christ and halfe or rather All for Belial Reconcilers of light and darknesse of Truth and Errour or as the Papists say such as had onely veniall sinnes not throughly purged with holy-water in this life and therfore must be purged with fire what water could not doe untill after a Venal Masse chanted for their soules they should be delivered and so passe the Pikes into the Elâ—sian Fields And this is both Authority and Antiquity sufficient for your Purgatory though you bestow much sweat in this hot Stove and in pursuing this Ignis fatuus yet haply it may purge youâ— Reputation of that venial opinion which men have of you L. p. 375. Rome but with all other particular Churches and no more then other Patriarchall Churches was and is radix existentiae the root of the Churches existence And The uniâ—ersall Nature and Beeing of the Church hath no actuall â—xistence in all her particulars And this I say for her existence onely not the purity or forme of her existence which is not here considered P. These words confirm what you have said before of your Catholicke Church consisting of particular Patriarchall Prelaticall or Hierarchicall Churches throughout the world all of them visible and conspicuous in these it existeth as in the root this existence may be without the consideration of purity as a Church may be a true Church of Christ and yet not be holy Having then answered these things before it is sufficient for this And this still confirmes what I have said of Christs true and onely holy Catholick Church which is a matter of faith in the Creed This true and onely holy Catholick Militant Church of Christ hath for its prime Radix or Root Christ in whom it existetth subsisteth and hath its beeing Then it is diffused into all the members of Christs mysticall body all the Elect over the world or in any corner thereof to the end of the world and hath no existence at all in the Hierarchy or Prelacie or in any one visible Church or particular place or Countrey but it lyes hid as the sappe in the root in all the Persons of the Elect onely and the substance and life thereof is hid with Christ in God the Prime root And the existence of this Catholicke Church cannot be considered possibly without Purity and Holinesse for it exists no where but in purity and holynesse so as every person is holy in whom it existeth And so much for this L. p. 370 371. But if she be not the Catholicke nor the root of the Catholicke Church yet Apostolick I hope she is Indeed Apostolicke she is as being the sea of one and he a Prime Apostle But then not Apostolicke as the Church is called in the Creed from the Apostles no nor the onely Apostolicke Visible I may not deny God hath hitherto preserved her but for a better end doubtlesse then they turne it to The Church of Rome indeed Apostolicke Why so As being the sea of one and he a prime Apostle That was Peter you mean sure He was a Prime Apostle though not the Prime 〈◊〉 somtimes Iames is placed before him Gal. 2.9 And Paul was no whit inferiour to those 3. Iames Peter and Iohn who were Pillars and seemed to be somwhat And in this respect may you not possibly meane Paul rather then Peter for Paul we are sure was in Rome and there preached though in prison But we read no where in Scripture that Peter was at Rome much lesse that he sate there Bishop of Rome and so fixed his Chaire there If therfore you mean Peter and pitch upon him though the Popes are faine to use somtimes two strings to their bow and to challenge their succession both from Peter and Paul and some stories speake both of Peter and Paul as Bishops there I say if you pitch upon Peter how doe you prove that Peter was at Rome and if at Rome whether Bishop there and if a Bishop there why consequently must that Sea be still Apostolicke seeing non sedes sed fides not the seat but the Faith makes Apostolicke But there be many reasons and arguments from Scripture some that Peter was not at Rome others and those more demonstrative that he was never Bishop of Rome as Pontifex or Prelate such a Bishop as you meane I have seen a Booke Printed in English by Authority which proveth that Peter was never at Rome And this he doth by computing and comparing the times and other Circumstances in the Acts and Pauls Epistles with those Histories which say he was there and Bishop there which stories neither agree with the Scripture nor with themselves nor with other Histories profane And if Peter were at Rome how cometh it that Paul being there doth not in all his Epistles make mention of him Was Peter either so obscure as Paul should not know him to be at Rome Or so proud of his new Prelacie as not to acknowledge his fellow Apostle now a Prisoner Or what was it that Paul doth not so much as mention him Because Peter being for the Circumcision should a'llotrtoepiskopoin take Pauls Bishoprick over his head who was for the Uncircumcision whereof Rome was the Metopolis Or had Peter with Demas forsaken Paul imbracing this present world in a Lordly Bishopricke But let it be given you that Peter was at Rome and Lord Bishop of Rome what then Ergo is the Church of Rome indeed Apostolicke Did Peter leave his Apostolick Bishopricke by an Intayle â—o all his successors in Rome Are â—hey Apostolicke when they are become Apostates from the faith Alas alas your words utter your spirit but no truth Onely one thing you deliver as doubtlesse where you say Visible I may not deny God hath hitherto preserved her but for a better end doubtlesse then they turne it to Visible Ergo the Pope is Peters successor Ergo the sea of Rome is indeed Apostolicke Ergo a true Church of Christ. For visible it is It is indeed that visible and conspicuous City on its seven tops or hils whereon it stood in Iohns time and now that Woman that sits and rides mounted on her seven-headed ten-horned Beast Visible with a witnesse otherwise all her pompe would loose the Grace if it wanted spectators as her Scarlet and Purple and Pearle and
giving her hope that she might be saved living and dying in the Roman faith Is it so easie trow you to send such a Lady to heaven securely wrapped in the Mantle-lap of her silly ignorance But what if she be now in hell Are not you guilty of her damnation by muzzling her in her blind ignorance as wherein onely you taught her to place the hope of her salvation But you told her of some danger But you did not possesse her with such a feare of the danger as both there was cause and you should have done as you puffed her up with the hope of safety and that in the onely confidence of her silly ignorance so as her vain hope overcame just feare And if now by this meanes she be in hell as you set her in the ready high way look you to it Paries cum proximus ardâ—t Tunc tua res â—gitur if she by your leading be fallen into the pit what is like to befall you the leader when the blind leading the blind both fall into the pit But if God hath had mercy on her it was not since her death by delivering her out of Purgatory iâ— she dyed a Papist but before her death by delivering her from her Popery worse then any Purgatory causing her to renounce and repent of that and to beleeve in his mercy and Christs merit onely for salvâ—tion without which faith of Christ â—here is no hope of mercy And we shewed before that this faith of Christ is not the Roman faith but quite opposit unto it L. p. â—88 But 't is time to end especially for me that have so many things of weight lying upon me and disabling me from these Polemâ—ck â—isccurses besides the burthen of sixty five yeares compleat which draw on a pace to the period set by the Prophet David Psal. â—0 and to the Time that I must goe and give God and Christ an account of the Talent committed to my Charge in which God for Christ Iesus sake be mercifull to me who knows that however in many weaknesses yet I have with a faithfull and single heart bound to 〈◊〉 free Grace for it laboured the meeting the blessed meeting of Truth and Peace in his Church and which God in his own good time will I hope effect To him be all Honour and Prayse for ever Amen P. How fitly doth this your Conclusion suit with and succeed that which was last mentioned as matter for your more serious and sad meditation and which I cannot but tremble 〈◊〉 And well weighing also the words of this your Conclusion with all that you have written in this your Booke and with all your Practises in your life all so uniforme and sutable I am surprized with great astonishment The reasons hereof will further appeare in the more particular animadversions upon your words asunder And because we use to take most speciall notice of a mans last words give me lâ—ave to take a full and particular view of yours here as being though not the last words of a dying man yet the finall Conclusion of this your Booke which so soon as I have read over it passeth away tanquam Fabula as the Prophet speaks of a mans life as a taâ—â— thâ— is told And as we looke thaâ— however you have dealt in your Book yet in the close of all you should deale candidly ingeniously and cordially and not dubble with God and the world and with your own Conscience yet for my part as the Spirit of sincerity and truth without flattery or respect of Persons where the truth is wronged hath rnd doth run through all the veines of this my Reply to your Relation so I shall by Gods grace close all with the same spirit not sparing you to the last where still you give just cause And the truth cannot better nor more seasonably be spoken home then as to a dying man who though he have been never so notorious an hypocrite and desperate man in the Course of his life yet when he lyes upon his death-bed and utters some words which seem to savour of some sensiblenesse of his Condition then if ever there may be some hope of working upon him as when the yron is hot by putting home unto him and laying before him his former life that so at the last though late as the Thiefe on the Crosse he may through Gods mercy be brought to repentance and so to salvation Although examples of such penitents indeed and in truth be very rare For as one observeth One Thiefe was saved on the Crosse that none should dâ—spaire and but one that none should presume â—or the saying too ordinarily proves true Qualis vita finis itâ— As a man lives so he dyes And Paenitentia sera rarò vera Late Repentance is seldome true And the Prophet gives the reason of it Can the Ethiopian change his hew or skin Or the Leopard his spots Then may ye also do good that are accustomed to doe evil For as one â—aith Consuetudo peccandi tollit sensum peccaâ—i Custome of sinning takes away the sense of sin And where there is noâ— sense of sin there can be no Repentance for sin And therfore commonly when a man that hath lived wickedly and hath been used to lying and dissembling all his life comes to â—ay on his death bed or at the last gaspe Lord have mercy upon me however we may not judge him leaving him to his Judge yet this is no sufficient argument to perswade us that this is 〈◊〉 Repentance For lightly when such men promising and vowing it God restore them to reforme their life do recover they â—â—turn â—s the Scripture speaks with the dog to his vomit and with 〈…〉 that is washed to her wallowing in the mire According to that 〈◊〉 or Apologie 〈◊〉 Daemon Monachus tunc esse volebat 〈◊〉 Daemon nec tamen est Monachus Which 〈…〉 thus 〈…〉 was 〈◊〉 the Deâ—il a Monke would be 〈…〉 was well the â—evil a Monke was he But I must not doe you wrong in applying of these things to you or that I have any hope of doing good upon you even now at last in the close of all seeing you give me no incouragement of hope at all this way For in all this your Closse not a word expressing the least sorrow for your most enormious iniquites but on the contrary you justifie them and glory in them Wherein you shew the pride of your heart to be out of measure desperate and not to be named with the pride of that Pharisee For though he gloryed in himselfe yet he gloryed not in his evil but in those things that were in themselves good and commendable and for which he gave God thanks as the Author of them but here I find a proud Prelate vaunting in his impiety and in all his wicked practises the ayme whereof is to reconcile the Church of England and that of the Whore of Babylon together and all under a faire pretence
Ground 〈◊〉 false if applâ—â—â— to Sâ—ripture * Ioh. 8.13 14. ‡ Psal. 19. ‡ Ps. 119.93 § 2 Cor. 10. Heb. 4.12 “ Rom. 1. ‘,‘ 2 Cor. 2.15 * Luk. 11.52 ‡ Mat. 12.44.46 * 1 Cor. 13. ‡ 1 Cor. 12.7 ‡ 2 Cor. 10.8 13.10 The Prelate self-condemned * The Prelate belâ—s the Scripture to credit his false Tradition Scripture little beholden to the Prelate for his Tradition ‡ The Prelate catcht in his own Delemna or net A Solecisme of the Prelates A. Gelius Noct. Atâ—icarum * 1 Pet. 4.11 ‡ Tâ—t 2 1. ‡ v. 8. § Hâ—potâ—posin T it 1.13 * 2 Thes. 3.1 ‡ Ezek. 47.12 ‡ A French Proverbe § 2 Tim. 2.9 2 Tim. 2.9 The Prelates 3 marks of his imagined Author of Ipswich Newes * Heb. 11.36 ‡ Mar. 10.34 Mat. 27.31 Prelates words and deeds agreâ— nâ—t * Hos. 4.6 Prelate a notorious persecutâ—r of the true preaching of Gods word Rom. 1.16 1 Cor. 1.24 The Prelates Diabolicall malice against the true Ministers of Christ. * Iude. Ier. 15.19 Esay 5.20 * The manner of the old Triarian Souldiers fighting ‡ Rev. 16.14 * Psal. 59.12 * pag. 101 * Esay 12.3 2 Pet. 3. * Psal. 25.14 Epistle Dedicâ—tory ‡ Mr. H. Bâ— Hierom. Epist ad Laetom A true Principle overthrown by a false * Pro. 22.7 Tit. 3.10.11 â— Cor. 5.13 14. Act. 21.13 Ioâ— 10.20 Mar. 3.21 * Belying of God and of the Scripture and bewraying profound ignorance ‡ Col. 2.3 †2 Cor. 4.3 ◠§ 1 Cor. 2.9 †1 Tim. 1.5 6.7 * Esay 29.9 * Bold belying and blaspheming Gods Secret Counsels * Ioh. 14.6 ‡ Ioh 1.4 ‡ Ephes. 5.8 § Ioh. 1.9 †Act. 26.18 Prelates blind Popish way Iohn 6.40 Ephes. 4.11 1 Pet. 4.3 Hos. 4.1 Ier. 3.15 * 2 Sam. 5.6 * Mat. 11.12 ‡ Mat. 21.31.32 Pag 109. Blaspheâ—â—â—g againe of Gods Counsells ‡ Gal. 1.8.9 § Deut. 27.18 Credit of Scripture hang'd upon mans opinion of God See 165. * 2 Tim. 3.16 ‡ 1 King 19.12 13. Mans opinion of Gods Suffiâ—iency 〈◊〉 â—ain and blind The Prelates blind opinion of Gods Sufficiencie * Hâ—b 4.12 ‡ 1 Ioh. 3.20 ‡ Rom. 2.15 * Pro. 20.27 § 1 Cor. 10 2â— Most notorious blâ—spheming against the Holy-Ghost making him the Author of falshood * Exod. 10. ‡ Iude 16. * Ioh. 3. ‡ Psal. Iob 35. Belying and blaspheming the Holy spirit of God * Notorious and grosse hypocrisie pretending respect to Scripture when never any Iesuite did more vilifie and nullifie the Authoritie and credit of it Detection of the Hipocrisy * 2 Cor. 10.8 ‡ 2 Pet. 3.16 Mat. 15.9 Sect. 18. ‡ A 〈…〉 or put off § Psal. 19.5 †Prov. 4.18 * Mal. 4.2 ‡ Pag. 90. * Gnômon ‡ 2 Pet. 1.19 The Prelate in a Circle * Mal. 4.2 ‡ Heb. 1.3 * The Prelate selfe condemned * Ephes. 1.2.5.6 ‡ Rom. 3.24 * Ephes. 1.6 * Blasphemous lye ‡ A subtile insinuation A shamefull lye * Pag. 80. ‡ pag. 83 84. ‡ pag. 77. § pag. 86. * pag 87. Blasphemous lye * 〈◊〉 Subtile Insinuation detected 〈◊〉 vanity Epistle Dedicatory * Gen. 11. Difference between Rome and the Prelate about Tradition Major Minor Conclusâ—â—â— * Sweet ‡ 1 Cor. 11.20 * Iugd. 6.32 ‡ 2 Chron. 3â— 16. ‡ Rom. â— * A Privy Nippe Act. 8.23 * 1 King 20. ‡ Isa. 29.21 * Ier. 13.23 ‡ Ier. 51.9 ‡ Act. 19.34 * 1 Cor. 11.20 ‡ 1 Cor. 10.21 * Tesparákonta hóras * Hoi prosou Presbuteros Fpempon EukaristÃan ‡ Eccl. Hist. l. 5. c. 26. Et Socr. lib. 5. Eccl. Hist. c. 22. ‡ Rom. 14.5 * A most 〈◊〉 conclusiâ—n of an erronious faiâ—h ‡ Rev. 13.12 ‡ Mat. 24.24 * 2 Thes 2 1â—.11 ‡ 1 Cor. 15.14 § Gal. 5.2.4 Oâ— the Lords 〈◊〉 Day †Psal. 95. * Deut. 5.12.13.14.15 * Reve. 20.5 ‡ Heb. 4.9 ‡ vers 8. § Heb. 4.8.9 Pag. 141. * Rom. 11.16 ‡ 1 Cor. 3.17 A peremptory speech Plain dealing The tender-hearted Prelate 〈◊〉 to make the rent wider * 2 Chro. 11 15. ‡ 2 King 1â— * Amos 7.10 11 12 13. * Ier. 38. ‡ Rom. 9.6.17 * Ier. 51. ◠‡ Gal. 3.1 ‡ As De 〈…〉 * Rom. 8.28 * Epistle Dedicatory * Pag. 205. ‡ Epistle Dedicatory Englands halfe Reformation now made a whole Deformation * Ovid. Thus still noâ— the Scripture must be Iudge Pag. 176. * Epistle Dedicatory * Athanasius * Pag. 176. ‡ Hâ—w comes then Canterbury to have the 〈…〉 Yâ—â—ke raâ—â—â—r then 〈…〉 there Constantine was 〈◊〉 And the the old Propâ—eâ—â— is Yorkâ— shal be †Rom. 1.1 1 Cor. 1.1 2. Cor. 1.1 c. * Pag. 176. Psal. 45.16 Rev. 1.6 * 1 Pet. 2.9 Rev. 5.9 10. Iam. 2.5 Rom. 8.16 17 * Rom. 8.29 Heb. 2.11 ‡ Pro. 26.12 ‡ Iude. 16. § Gen. 9. †Psaâ— 66.12 * Fredericke ‡ Revel 17. Act. 15. Gal. 2. ◠‡ Act. 8.1 â— * pag. 182. * idid ‡ Selfe-condemned * Ier. 23.32 Blasphemy against Christ as being Author of the Antichristian Hierarchy * 1 Tim 6.15 ‡ Rom. 16.27 ‡ Ioh. 15.14 15. § Gen. 18.17 †Iam. 2.23 ‡̶ Psal. 25.14 * Dan. ‡ Rev. 1. ‡ Rev. 12.4 § 2 Thâ—ss 2. Cicer. Offic. * 2 Cor. ‡ 1 Tim. 3.1 c. * Act. 14.23 ‡ 2 Cor. 2.16 * Ioh. 16.14 ‡ Eph. 2.2 Metà 〈…〉 * Ioh. 10.10 12. ‡ Ier. 3.15 ‡ 1 Pet. 5.2 L' aeil de beuf § Esa. 27.3 †Mat. 18.20 * 1 Tim. 5.17 ‡ 1 Tim. 3. Tit. 1. Math. 20. * Luke 22.25 ‡ 1 Pâ—t 5 * Iude 1◠‡ Iude 19. Mat. 24. 7 1â— * Rev. 19.19 20. ‡ Rev. 18.7 ‡ Vt sedeat sedendo quiescat in Tabernaculis pacis c. As Rev. 18.7 Sedeo Regina § Rev. 17. * Phil. 3.19 ‡ Rev. 18.6 7 8 c. ‡ Pag. 205. § 2 Chro. 26.16 17 18. * 1 King 7 21· * pag. 205. â—â— * Cicero ‡ Wits Common-wealth ‡ Dr. White of the Sabbath Dr. Primrose Dr. Heylin Dr. Pocklinglon * Epist. Dedicatory ‡ Rev. 13.10 * Eccl. 4.1 ‡ S. Edmund Elect of Cant. ‡ Dr Bilson of Christian subjections and Antichristian Rebellion Part 3. pag. 52â— Printed 1585. * The Prelate here blasphemeth Gods Name as if a favourer of his Prelaticall practises ‡ A blasphemous 〈◊〉 â—f Faith Prelates Câ—nons equaled with Scripture for governing thâ— Church * Gal. 6.7 ‡ 1 Sam. 12.25 A blaspemous Article of faith Prelates â—â—sphemy * Mat. 11.17 ‡ Pag. 274. ‡ Iâ—h 19·7 A 〈…〉 if Prelates be Iudges A spirituall duty necessary to all Christian Magistrates * As Hesâ—us Pignius eâ— alis * See Aeneas Sylviâ—s of the Councel of Basâ—â— who was after Pope Pius 2. See also Book of Martyrs ‡ Mat. 24.28 ‡ Pro. 28.11 § Luk. 10.21 †Ephes. 2.12 * 1 Tim. 4.1 2.3 4. * Rom. 14.23 * Mat. 3.12 ‡ 2 Cor. 11.13 * Acts. 15.20.21 * Act.
Incendiary For behold Lord what havock is made in the Land What superstitions in will-worship what oppression of the Gospell what persecution of thy Ministers what effusion of their innocent blood What dispersion of their poore families What prophanation of thy holy Sabbaths What erection and adoration of Antichristian Altars and Images What suspension of the doctrines of Grace and Salvation What usurped Tyrannicall Domination over thy Ministers and People What imposition of the intollerable yoake of Ceremonies upon their necks bringing them againe under Antichristian bondage whom Christ by the shedding of his precious blood hath made free And what urging and pressing with furious rage reaching up to heaven the observation of all humane Ordinances while yea and whereby thy divine Ordinances are cast out And what wilt thou now doe to thy great Name Thou hast of late by terrible signes from heaven as it were by sound of Trumpet summoned the whole Land threatning to destroy it Surely the provocations are great were not thy Patience greater But thou expectest Repentance with Reformation of all these abominations But little appearance as yet and as little hope while such Books as this are Patronized and Authorized What then Lord Wilt thou therfore proceed to judge the whole Land for these things Surely the whole Land is defiled and so the cause were just But yet remember Lord that thou hast a remnant yet left therein that have not bowed the knee to Baal And consider withall that they are a Faction principally of some few persons as the Prelates that have caused such confusions in the Land And wilt thou destroy the righteous with the wicked farre be that from thee Shall not the Iudge of all the world doe right And even now do not thy People lift up strong cryes unto thee against their Aegyptian Taskemasters and Babylonian Lords And behold Lord what a desperate Leader this Faction hath got even as Iudas was to the Rowt the Primate and Metropolitan of all England those Antichristian Titles he so much vaunteth of who because he walkes in Factious and lawlesse by-wayes therefore hath this Fox for his better defence gotten upon him the Lyons skin pretending the King for the Author and Patron of all his practises Now the Foundations being thus cast down what can the Righteous doe But thou art in the holy Temple Thy Throne is in heaven wherein and whence thou swayest all Scepters here below Thou art the King of Kings and in whose band the Kings heart is as the rivers of waters turning it which way it pleaseth thee And thou hast of late mercifully turned his heart to grant to his Scottish People their ancient Christian liberty both by freeing them from Ceremonies and from the High Commissions thereby cutting shorter at least the Hornes of the Beast in the exercise of Prelaticall Tyranny Now ô Lord be pleased to perfect this thy worke both in Scotland and England and throughout all Christendome by causing the Kings of the Earth that formerly were as hornes to the Beast and had given their power unto him to hate the Whore and strippe her naked and that by throwing down the Hierarchy the maine Pillar of the Antichristian Throne which is advanced above and against the glorious Kingdome and Throne of our Lord Iesus Christ. And for this cause ô Lord open the Kings eyes clearely to see the notorious hypocrisie of his Prelate who under a Colour of Peace and Truth goes about to overthrow all true Peace and Truth in his Kingdome Let him see ô Lord how dangerous it is to maintaine or countenance an Antichristian Faction within his Kingdome Let him see how naked his Kingdome lyes at this time exposed to all the stormes of heaven through so many crying Sins and desperate iniquities which the whole Land groaneth under ready to sinke to the bottome of hell Let him see and be rowsed up to a more watchfull Care and diligent attention upon the grave and waighty affaires of a King and especially not to commit the Care of Religion to Romish Prelates which are no members of the true Church of Iesus Christ. And withall ô Lord quicken the Kings heart with a Coale from thine Altar even with the zeale of the Spirit of Iesus Christ to enter into a present strict examination of the State of Religion as it now stands in his Kingdome And because thou hast in mercy stirred up and strengthened a Servant of thine to discover to the King not onely the great dishonour his Name sustaineth but the great danger his Kingdome incurreth while such intollerable things are suffered as thy Servant hath in his Reply laid open Now ô Lord let it be thy pleasure to bring this worke to a full perfection by the publishing of it that so both the King and his People by taking knowledge thereof may come to see what a miserable condition they are brought into by one blinde guide and bold Prelate And let thy Spirit ô Lord awaken and quicken the minds of the Lords and Nobles of the King and State to consider what a base vassalage all those are brought under who suffer themselves to be made slaves to serve the lawlesse lusts of one domineering Primate and at length wisely to foresee the mischiefes which the Altering of Religion to the worse and reducing all back againe to Rome may and will certainly bring upon the Land and upon themselves too if not the more speedily prevented by a sound and serious thorow Reformation Make the great ones of the world ô Lord sensible that there is a judgement to come and that there is a terrible GOD above them that shall call them to a strict reckoning for all those ungodly practises wherein themselves have either been Agents or Instruments either Principalls or Accessories as in oppressing thy Word and Truth in persecuting thy faithfull Ministers and the like And Lord stirre up all thy people to fervent and continuall Prayer and strengthen them therein to persevere and watch untill an Answer come forth from thy Throne to all their Petitions and Supplications which from day to day they have and do and shall present unto thee Oh let not our God be angry with his people that pray unto him with unfained hearts and lips nor let their enemies Say Where is now their GOD But Lord stirre up thy strength and come and helpe us Put the wicked in feare O Lord that they may know themselves to be but men And shew some token upon thy servants for good that they which hate us may see it and be ashamed because thou Lord hast holpen us and comforted us And let the Atheisticall Scornfull world see that it is not in vain to serve God and to call upon him and to wait for him And now Lord avenge the Cause of Iesus Christ against Antichrist and break down Antichrists throne and exalt Christs Throne that himselfe alone may sit and rule and raigne over his People and the show◠of that King may