Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	peter_n	successor_n	2,335	5	9.6117	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

you It is not in heauen that you should say who shall ascend thither and fetch it vs neither is it beyond the Sea that you should say who shall bring it vs thence But what saith the Scripture The Word is very neere vnto vs we may helpe our selues and saue our skinnes if we will Doe well embrace holinesse purity righteousnesse keepe your selues innocent from the great offences free from presumptuous sinnes Giue vnto Caesar the things that are Caesars obedience honour feare c. then there is no danger nor feare Rulers are not fearefull to them that doe well but to them that doe ill To this effect speaketh Saint Paul in my Text Agreeable to that which Saint Peter hath Who is he that will harme you if ye be followers of that which is good My method shall be this First I will consider with you what Rulers be here meant Secondly to what persons and for what causes they be fearefull Touching the first Some Romanists will haue no way but that Saint Paul speaking of Rulers and Powers as he doth here in this Chapter doth comprehend not onely Ciuill but Ecclesiasticall Rulers Euen such as the Apostle speaketh of 13. Helr Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that must giue account but herein I make no doubt but they are deceiued First Chrysostome to whom themselues attribute much and indeed he deserueth respect from all commenting vpon this place of Saint Paul ranketh Ecclesiastikes euen the greatest of them among them that are to yeeld obedience to the Higher powers therefore themselues cannot be the Higher powers here meant For as no man can be father and sonne in one respect no more can he be Superiour and inferiour Now Chrysostomes words be these Though thou be an Apostle though an Euangelist though a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Yea whosoeuer thou art thou must be obedient to the Higher powers He addeth a reason for obedience doth not ouerthrow piety that is It is no disgrace to the highest degree in the Church to yeeld obedience to the Prince and to his authority to this effect Chrysostome out of whose words we may conclude thus with Bernard If an Apostle must be subiect then the Apostolike he I meane of Rome that claimeth from the Apostle Peter he must be subiect much rather for Peter could not leaue to his Successor a higher and freer estate than he had himselfe But this he left vnto him Solicitudinem Ecclesiarum as the same Bernard saith a care for the Church Bernard is bold and addeth Planum est Apostolis interdicitur dominatus that is It is euident the Apostles are forbidden to domineere Goe your wayes therefore and vsurpe vnto your selfe being a Successor of the Apostle a Lordly domineering you must leaue one of them either Lordlinesse or Apostolickenesse you may not vse both Thus Bernard But we haue a greater testimony than of Bernard or of Chrysostome either the very letter of my Text if you looke vnto it thorowly doth plainely euict that the Apostle speaketh precise●y of the obedience that is due to the Ciuill Magistrate Hilarie hath a good rule Dictorum intelligentia aut ex praeposilis aut ex consequentibus expectetur that is The meaning of Texts of Scripture ought to be gathered either from that which went before or from that that followes after and to like purpose speake the Rabbins He that takes vpon him to interpret a place in the Scripture and doth not marke Mah tegamalah umah lemattah that is What is aboue and what is below he peruerteth the words of the liuing God What is aboue ye haue seene already and ye haue heard the Collection of Chrysostome and of Bernard namely that subiection from the Highest Minister of the Church without any exemption or priuiledge for them at Rome is required Now the same appeareth more plaine by that which followeth For doth not the Apostle make it manifest in the fourth verse that he speaketh of that Ruler that beareth the Sword Now to whom doth that belong doth it belong to any but to the Ciuill Ruler Indeed Boniface the eighth he flourished and braued it with his Ecce duo gladij Behold here are two swords said Peter therefore said Boniface I am the highest Prince not onely the highest Priest Emperour at the least specially in the vacancy Also Iohn Archbishop of Millaine shewed himselfe with a Crosse in one hand and a Sword in the other as though it belonged to him to play Rex and to play the warriour but indeed these were exorbitances and enormities from the prescript of Christ from the beginning it was not so They should haue remembred that the weapons of our warfare are not carnall yet mighty through God to the pulling downe of strong holds c. and the sword that they should haue taken was the sword of the Spirit the Word of God which entreth in to the diuiding asunder of the soule and spirit and of the ioynts and marrow c. This would better become the Successor or follower of Peter that was bid by his Lord to put vp the materiall sword into his sheath But we may say vnto him as Bernard said to one of his predecessors In his successisti non Petro sed Constantino that is In these things you shew your selfe not the Successor of Peter but of Constantine This therefore is one reason whereby we may proue the Ciuill Ruler precisely to be meant for that he is said to beare the Sword Another and the same a strong one may be gathered out of the sixth verse where the paying of Tribute is mentioned Now Tribute is not due to any but to them that haue Iura Regalia which no Church-man euer could claime by vertue of his Priest-hood or Father-hood either There was once in England a young Earle made of an old Bishop which same had Palatine power which was little lesse than Regall but he could not say as Saint Paul saith I was free-borne But as the Heathen Captaine said there with a great summe obtained I this freedome So in the dayes of the Conquerour and his sonnes Kings here The man of Rome claimed Tribute from hence because forsooth some of his Predecessors had Peter-pence from hence but he was answered that almes and beneuolence was one thing Fealty and Tribute another thing If he would haue more than Charity he deserued to haue euen that taken from him The truth is that at the first the Church had for her maintenance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Beneuolences and Collections Afterwards when Emperours and Kings embra●ed the faith they were made partakers of the good things of the Land with the rest of their subiects before many of them and by name they were endowed with Tithes and Glebes yea and Lordships also in Francke-alme which they might claime and sue for

naturally Wheat doth encrease by sowing first the blade then the stalke then the eare c. but yet the Learned know that it hath not only rained downe wheat diuers times but it hath beene found growing in the knee of a child So naturally it must be the hand of a man and ioyned to the body that must write and he that will haue bread must haue flowre kneaded and baked and he that will haue shields must haue the Smith to forge them and he that will haue a well must digge deepe for it c. And yet who knoweth not of the fountaine of water that the drye iaw-bone of an Asse yeelded to Samson Of the writing of the tenne Commandements And of that on the wall before Belshasar without the hand of man Of the feeding of Elias by Rauens and of the same Manna which came downe from heauen Now shall any man bee so vnreasonable as to say Because these and the like things cannot bee done by man therefore they cannot bee done by the higher powers or Because he neuer saw the like done in all his life therefore the like was not done in any age Then by the same reason Because there are no kniues in this Land made of other matter then of metall therefore I may deny that in the Indies the sauage people make their kniues of Flint stones as also the manner was in old time among the Iewes which yet they that haue trauelled thither doe most constantly auouch or because salt is not otherwise had among vs but by boyling of bryne therefore wee may discredit such as haue deliuered it in writing for a truth that in diuers parts of Sicily and else-where they haue their salt for digging euen as we haue stone or cole Or briefly because with vs there i● no water to bee had but from fountaines or from brookes or from the like therefore I will condemne it for a fable that there should be in one of the Canaries a Tree of that miraculous vertue that the very leaues thereof be a Well-spring of water yeelding and powring it downe as from a conduit nay as from a great spout in such aboundance that there is sufficient for the Inhabitants and for all commers For as in these matters we beleeue more then we haue seene in our Country vpon the report of them that haue made tryall thereof else-where vpon their report I say by word of mouth so why should wee not as well beleeue their writings of old that haue registred such strange and prodigious things done before time though wee in our time haue had no experience of the like Thus much for answer to them that are hardly brought to beleeue miracles and so that a Virgin should conceiue except they could see the like done in their time But now to answer them more familiarly What if without any miracle at all euen by the demonstration of naturall experiments the same may bee made probable will they then relent and giue ouer their obstinacy Surely as Tertullian thought good to demonstrate the Resurrection by the Phoenix which repaireth himselfe by his ashes and as Austine thought good to demonstrate our Regeneration by the Snake which casteth his slough from yeere to yeere and as our Sauiour Christ himselfe borrowed an example from the wind to shew the secret and inuisible working of the holy Ghost So if we shall take vpon vs by familiar and naturall examples to shew the possibility of a Maidens conception I hope it will be well enough taken especially since I meane not to stand vpon it but onely to touch it and not to inforce beliefe from the incredulous but to draw assent from the flexible This therefore I say which yet is not my saying alone but Origens and Basils and Ambrose his too for the most part that in certaine birds and fishes and beasts the Lord hath drawne as it were certaine pictures and resemblances of this mysterie to condemne the incredulity of the incredulous and to make Faith more probable to vs. And what be those vnreasonable creatures that conceiue without the male Truly of fowle the Vultur as Tertullian remembreth besides the other Authors which I named euen now For fish the Erythinus as Pliny reporteth for beasts certaine Equae Hispanicae remembred almost by euery writer also for Insects the Bee Now he that worketh these strange things in these creatures and by these creatures euery yeere could not he or is it improbable that he should doe the same once in man-kind and the same for the saluation of man-kind especially since both Prophesie did fore-tell it and Story doth auow it to haue beene done Thus as the Apostle became a ●●w to the Iewes to winne the Iewes and to them that were without Law as though hee had beene without Law himselfe to win such So to the vnbeleeuer I haue made my-selfe as it were an vnbeleeuer and leauing the authority of the Scriptures which are all-sufficient haue dealt onely by naturall experiments to proue if by any meanes I might satisfie them This dealing doth not want its warrant as I haue shewed already nor yet hath it beene voyd of fruit For Arn●bius and Lactantius their Bookes haue done good though they reasoned but from the light of Nature and that I may trouble you onely with one example Bartholomew Georgeniez writeth that disputing with a Turkish Professor in the yeere 1547. he made euen the mysterie of the Trinitie seeme probable by this rude comparison of the Sun that hath forme and brightnesse and heat in it and yet is but one and made the Turke with admiration to exclaime Allah Allah Therefore all such shadowing out of mysteries is not vtterly to be reiected if wee hap to deale with such who care not for the Scriptures A Virgin shall conceiue You haue heard first that a Virgin must be here meant or else it is no signe or miracle Secondly that it is such a miracle that ●hough it be aboue reason yet is it not contrary to reason and therefore the more easie to be yeelded vnto by them that haue any reasonablenesse or equity in them Now let vs see which kind of Virgin the Lord made choice of to make his Mother for surely shee did not chuse him but he chose her as Christ said to his Apostles You haue not chosen me but I haue chosen you The Mother of our Sauiour was to be a Virgin that is no question and for many causes too First to fulfill this Prophesie A Virgin shall conceiue and beare Immanuel Secondly to fulfill these Types The first Adam was made of the hands of God of the earth vncorupted vndelued vnplaned So the second Adam Christ was to be made by the finger of the holy Ghost of the blood of a Virgin vnstained and vnpolluted This may be esteemed for one Type Another this The Manna and the Water in the Wildernesse that I meane which issued out of the rocke was made immediatly by the hand

sent of him Rulers were not sent indeed but as it were sent Which is so shallow a shift that it is not worth the confuting Of like moment is the other which Innocent and the Glosse hath in the same place that it is a Counsell and not a Commandement for the Lords sake If we will supererogate we may but we are not bound Whereas it is euident to euery one that hath but halfe his eye open that Saint Peter hath the same meaning that St. Paul namely to yeeld obedience not only for feare of man and of punishment but also and especially for loue towards God and for conscience sake But I haue stood ouerlong vpon this point of the Romish Gospell touching the authority of the Bishop of that See and touching his shamelesse eluding of such places as make for the Princes Soueraignty It is well said by Optatus Cùm supra Imperatorem not sit nisi solus Deus c. Forasmuch as there is none aboue the Emperour but onely God who made the Emperour while Donatus ex●olleth himselfe aboue the Emperour he had now as it were exceeded the bounds to esteeme himselfe as God and not as man c. Let him of Rome thinke that of Optatus to be spoken to himselfe and so I leaue him for that matter What if I should now enter vpon an Antithesis betweene other points of the Romish Gospell and the true Gospell of our Sauiour Christ should there not be matter of shame and confusion ministred to our Aduersaries and to vs of glory and reioycing Their Doctrine of the Head of the Church militant you heare is carnall while they reioyce in a thing of naught and make flesh their arme also seditious while they will haue him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meddle out of his Dioces and to haue an Oare in euery Princes Boate. Now what is their Doctrine of the body it selfe the Church what of the food thereof the Word what of the badges and seales thereof the Sacraments what of the Keyes thereof the power of binding and loosing what of the exercise thereof prayer and fasting what of the life thereof Faith in the Sonne of God what of the Iustifier and Sauiour thereof Iesus Christ and that with that one bloody Sacrifice of his body and blood once for all c As Tertullian saith De praescript Ipsa Doctrina eorum cum Apostolica comparata ex diuer sitate contrarietate suapronuntiabit non Apostoli alicuius authoris esse neque Apostolici c. Their Doctrine it selfe being compared with the Apostles Doctrine by the diuersity and contrariety thereo● will pronounce that it came not from any Apostle nor Apostolike man So if wee lust to enter the comparison wee shall soone finde how much their Doctrine differeth from the Gospell and how agreeable ours is to it We teach that Christs true Church being his body and a Communion of Saints consisteth onely of such as belong to God They that it comprehendeth bad as well as good Reprobate as well as Elect They that the visible Church is discerned by multitudes and succession of Bishops c. We that it should be rather by purity of Doctrine and sincerity of ministring the Sacraments Whether truer and more consonant to the Gospell of Christ Doth not our Sauiour teach that when he commeth he shall scarsely find faith in the earth Where then be multitudes and the visibility thereof Doth not Saint Paul that after his departure there should enter grieuous Woolues What reckoning then of Succession Malè v●s pari●tum amor caepit c. Your loue that you beare to the walls of the Church is but a bad loue You doe euill to reuerence the Church by roofes and buildings c. Anné ambiguum est in ijs Antichristum esse sessurum Is there any doubt but Antichrist will sit there Montes mihi Spinae Lacus Carceres Voragines tutiores sunt i● illis enim Prophetae aut manentes aut demersi Dei Spiritu prophetabant Mountaines and Woods and Lakes and Prisons and deepe Caues are safer for me I may more safely haue recourse to them for direction and safety for in them the Prophets did either abide or being drencht there did prophecy Thus Hilary against Auxen●ius As for the Word the Food of the Church how many wayes blessed God! doe they adulterate it or make it vnprofitable and so make it no Gospell at all They equall their Traditions they call them the Apostles Traditions but while they cannot shew them in the writings of the Apostles Non accipio quod extra Scripturam de tuo infers as Tertullian saith with the written Word of God So doth the Councell of Trent yea the Decretall Epistles of the Popes Inter Canonicas Scripturas Decretales Epistolae connumerantur So hath my Gratian dist 19. in the Title and the Glosse also taketh it so I know not whether they be ashamed of it and haue corrected it in the later Editions This is one way Againe they keepe it in an vnknowne tongue as it were vnder locke and key or a booke that is sealed or if it be translated by Godly Learned men they storme as much as Alexander did when he heard that Aristotles bookes wherein he would be onely cunning were published nay as much as Herod was troubled and all Ierusalem with him vpon the newes that Christ was borne for that now their Kingdome was neere to an end They pretend that it is not well translated by our men and therefore they are so much against it but why doe not they translate it better Why in their forty seuen yeeres of leisure for so many it is since they left their Country haue they set forth the New Testament onely and that in such sort as all men may plainely see how much against their hearts it is that the people should haue any knowledge of the Word of God whereby they might discouer reproue the falshood of their Doctrine They that would not haue a Lyon or an Elephant to stirre they hudwinke them They of Mitelene when they would vse their subiects like slaues and oppresse them with tyrannie tooke order that they should not put their sonnes to schoole and that they might learne nothing witnesse Aelianus The like practice Nahash the Ammonite attempted with them of Iabesh-Gilead That if they would haue peace they must buy it with their right eyes If you will haue this applyed take the simplest of the people and make them applyers Their Kingdome is a Kingdome of darkenesse dumbe Images for their Teachers dumbe signes in the Masse for their Preachers dumbe or not-vnderstood Seruice for their deuotion c. And therefore without darkenesse and ignorance it cannot be vpholden Come we to the Doctrine of the Keyes of the Church Christ deliuered to Peter and in him to all the Apostles as Origen Cyprian Chrysostome Augustin and which not of the ancient Fathers doe teach the

flesh had corrupted his way vpon earth through lust especially So now the world may seeme to be corrupt and abominable through Drunkennesse Of Wisedome there is deliuered a negatiue Proposition The depth saith It is not in me the Sea also saith It is not in me But of Drunkennesse it may be said affirmatiuely that both depth and dry land both City and Towne are full of it It was once said of God Iouis omnia plena All the world is full of God so by the Latine Poet. By the Greeke also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All streetes are full of Ioue all market places all Seas and Ports but now the like is verified of Drunkennesse which God abhorreth and good men condemne all the world is set vpon this naughtinesse Now if God had no where spoken against it or if secretly or in the chamber as it were we had either beene in no fault or in lesse fault For as where there is no Law there is no transgression so where men are ineuitably necessarily blinde or ignorant they haue somewhat to excuse their sinne withall But now when all the Prophets and holy men of God from Moses downeward as many as haue written or spoken haue sharply inueighed against this sinne when as Augustine speaketh against merit Vniuersa facies atque vt ita dicam vultus sanctarum Scripturarum rectè intuentes id admonere inuenitur vt qui gloriatur in Domino glorietur The whole face and countenance of the holy Scriptures doth admonish them that looke vpon it with a streight eye that he that reioyceth should reioice in the Lord. So the whole Book of God if we will search it as we are commanded to do Iohn 5. doth euery where decipher the odiousnesse of Drunkennesse and what plagues God bringeth vpon them that delight therein ought we not to hold that sin most vile and detestable that is so generally spoken against Looke vpon my Text onely Be not drunke s●ith the Apostle Marke he doth not say I aduise you not to be drunke though as Tertullian saith Consilium edictum eius diuini iam praecepti instar obtinuit c. His counsell were of no lesse authority than a commandement but he expressely layeth his commandement vpon vs Be not drunke Where note in the second place That Gods wayes be not like mans wayes as the Prophet saith Men thinke it is an indifferent thing to drinke much or little nay they count it a generous thing to drinke hard and that man is no Gallant that is not a great drinker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is the true Gentleman now adayes that can drinke and drab it best O tempora ô mores saith the Orator O mysteria ô mo●es saith Ambrose O Lord to what times hast thou reserued me cryed out Polycarpus in Eusebius Men call euill good What remaineth next but that they call good euill But Saint Paul here in Gods name chargeth vs not to be drunke therefore he doth not leaue vs to our liberty but requireth it as a speciall duty that we keepe our selues within the bounds of sobriety Indeed in the words going next before he forbiddeth vs to be vnwise in Gods matters and commandeth vs to vnderstand what is the will of the Lord and therefore adding immediatly thereupon the words of my Text Be not drunke with wine he would haue vs to make this collection That Drunkennesse is a speciall hinderance to the knowledge of God It is so and to the seruice of God and to whatsoeuer is of piety or humanity either It was said in old time Prooue a man to be vngratefull and you prooue him to be altogether naught and so it may be said in all times If you prooue ● man to be a drunkard you prooue him to be filthy and to euery good worke reprobate He may haue a name to liue but indeed he is dead as S. Iohn speaketh he may haue the appearance of a man but indeed he is a beast as Ieremy speaketh He may be thought to be a sound man but indeed he is demoniacall obsessed or rather possessed with a Deuill or rather deuils more miserable than such a one For as Basil saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath a Deuill is pityed but the drunkard is not worthy to bepitied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he wrestleth with a Deuill of his owne choosing To be short The drunkard is no better than an Idoll he hath eyes and seeth not eares and heareth not tongue and speaketh not feet walketh not Nec pes nec manus nec lingua of ficium faciunt If a blind man and a lame man agree together one may helpe the other according to the Embleme the blind man hauing his limmes may carry the lame vpon his backe and the lame man hauing his eyes may direct the blind But now if two drunkards goe together if they can goe they both fall into the ditch and the fall is grieuous and many times foule It is said in the Prouerbs Seest thou a man wise in his owne eyes there is more hope of a foole than of such a one And so we may say in this case Seest thou a man giuen to the cup there is as much hope of an Asse as of him The reason is plaine Euery other sinne that a man committeth leaueth some sting or remorse behind it but the drunkard seemeth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past sorrow past feeling Againe euery other sinne hath its satiety but the drunkard is neuer weary of drinking as the daughters of the Horse-leech cry Giue giue so he cryeth Giue giue Fill fill Therefore when God would shew his hatred against pride because it could hardly be compared to a worse thing he compareth it to drunkennesse saying Behold the proud man or arrogant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as he that transgresseth by wine he keepeth not at home lo-ijnueh he enlargeth his desire as hell and is as death and cannot be satisfied Indeed thus it is with drunkards they cry out Nos nisi damnosi bibimus moriemur inulti Et calices poscunt maiores If we drinke not till our eyes stare againe and while we haue euer a penny in our purse we shall dye an ignoble death no man will reuenge our death So doe the drunkards exhort one another in the Prophet Come I will bring wine and we will fill our selues with strong drinke and to morrow shall be as this day and much more abundant This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the practice but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the duty The Apostle sheweth it in my Text Be not drunke So to the Romanes Walke honestly as in the day time not in gluttony and drunkennesse what followeth neither in chambering and wantonnesse So it is Venter mero aestuans citò despumat in libidines saith Hierome When the Persian Embassadors were well whitled then they fell

Keyes of the Kingdome of heauen not of the earth not of any place vnder the earth They giue authority to their Pope to dispose of earthly Kingdomes at his pleasure and full Iurisdiction ouer Purgatory which they take to be vnder the earth Christ teacheth vs to pray vnto God for forgiuenesse of sinnes Forgiue vs our trespasses They fall downe before their ghostly Father and craue of him Absolution Against the iudgement of Cyprian Veniam peccatix quae i● D●minum commissa sunt solus potest ille largiri qui peccata nostra portauit c. He onely can grant pardon to our sinnes which wee haue committed against the Lord who onely bare our sinnes Against the iudgement of Hierome who plainely teacheth in Math. 16. That as the Priest in the old Law did not make any cleane or vncleane but onely shewed in what case they were So in the New the Bishop or Priest doth not bind such as are guilty nor loose such as be faultlesse but according to his duty he heareth the varieties of offences or offenders Peccatorum hee knoweth who is to be bound to wit of God and who to be loosed Thus Hieronym Briefely Christ said to the Thiefe vpon the Crosse and in him to all that are truely penitent This day shalt thou be with me in Paradise Thou shalt be translated from death to life and forthwith too without suffering any thing any where after this life They teach that though the sinne be forgiuen in the Sacrament of Penance yet that the punishment must be indured in Purgatory if there be not satisfaction made either here by giuing of Almes gadding in Pilgrimage c. or hence by the Priests Masses or by the Popes Pardons prouided that both be well paid for What is to make merchandize of the Word of God what to make merchandize of the soules of men if this be not Neither is their doctrine sounder touching the exercise of the Church Prayer and Inuocation Saint Paul saith that hee had rather speake in the Church fiue words with his vnderstanding that he might instruct others then a thousand with a strange tongue Yea Lyra himselfe though he liued in a most darke time yet saw thus much Si populus intelligat orationem Sacerdotis melius reducitur in Deum deuotius respondet Amen c. If the people doe vnderstand the prayer of the Priest he is better reduced vnto God and doth more deuoutely answer Amen What doe our Aduersaries Doe they that which is better and more deuout No they serue the people with Latin Seruice which they doe no more vnderstand then they doe the Turkish language and so whether they blesse them or curse them speake to them or speake to God they cannot tell Were it not all one for vnderstanding and edifying to be in Cyclops Caue where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in such a Church This for the manner of their prayer So for the obiect Saint Paul would haue vs to lift vp pure hands to God 1. Tim. 2. And our Sauiour whatsoeuer yee aske the Father in my Name hee will giue it to you And Augustine Quis andiuit aliquando fidelium stantem Sacerdotem ad Altare c. Who hath heard at any time a Christian Priest standing at the Altar c. and say in his prayer O Peter O Paul O Cyprian I offer vnto thee a Sacrifice whereas in the Oratories dedicated to their memories the offering is made to God who made them both men and Martyrs If no Sacrifice be to be offered then not the Sacrifice of prayer if an outward or visible Sacrifice be not to be offered to them much lesse then an inuisible and spirituall But now how is it with our Aduersaries As the Prophet vpbrayded the Iewes According to the number of thy Cities be thy gods O Israel So may wee say to them According to the number of thy Prouinces nay of thy Townes nay of thy Churches nay of thy Trades nay of thy persons be thy gods thy Saints thy Tutelares dij God the Father was shunned and abhorred as one that dwelled in the light that no man can haue accesse vnto nay as one that had Foenum in Cornu and with whom there was no dealing God the Sonne was forgotten as one that was gone into a farre Countrey or that was asleepe and needed to be awaked like Baal or that was wearyed with hearing suites himselfe and therefore for his ease had appointed certaine Deputies vnder him as Darius did or certaine Masters of Requests to report vnto him the seuerall suites of his subiects as many Christian Princes haue whereas for power He is God and can perfectly saue them that come to him themselues and for will He became man and weake and was tempted that Hee might be touched with a feeling of our infirmity And for credit with his Father you know what is written Math. 3. This is my beloued Son in whom I am well pleased Therefore as Saint Peter saith Lord to whom shall wee goe thou hast the words of euerlasting life This for the matter of Doctrine and instruction so for the matter of prayer and supplication we may and ought to be of Augustines resolution Tutius incundius loquor ad meum lesum quàm ad aliquem Sanctorum Spirituum Dei I find it more safe and sweet to speake vnto my God then to any of the Saints of God Now for the causes of our saluation and the meanes thereof doth the Scripture set downe any other meritorious cause then the Death and Passion of our Sauiour Christ or any other meane or instrument to take hold of the same then Faith God hath giuen vs eternall life in his Son Iohn 5. The blood of Iesus Christ cleanseth vs from all sinne Vnto men there is no name giuen by which they may be saued but onely the Name of Iesus Christ. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue Gal. 3. And to be short As many as receiued him to them he gaue power to be the sons of God euen them that beeleue in his Name Iohn 1. Thus Christ is made to be the meritorious cause to be the authour and finisher of our Iustification and Saluation and Faith is made the instrumentall Therefore if they like not of the Doctrine we may say to them as Constantine did to Acetius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they were best to make a new Ladder to clime vpto heauen by since the Ladder of Iacob will not serue the turne Will you know how they shift off such a cloud of Testimonies and what is their doctrine When they are pressed with those places that doe plainely make Christ to be the Alpha and Omega the beginning and ending of our Saluation c. they grant he is so in this sense that he giueth grace to men to worke righteousnesse and to