Moris-dances teach us Nemo saltat sobrius could the very Heathen say No man Danceth that is sober And as an English Author saith licenced too but in diebus illis A Dancer and a mad man different but in the duration And to helpe to shake this Foundation yet more you have licenced Books that do unmoralize the Fourth Commandement as before as antiquated now and of no force to bind us Christians to the observation of a seventh day or the Lords day which we have proved before to be the Rest-day or the Sabbath day of the Lord our God Iesus Christ. And did not your Tyranny suppresse all Truth all your Doctors had been ere now answered to the shame of their Divinity-Profession and the confusion of their accursed Opinions and Blasphemies against the holy Truth and eternall Law of God Well here you are charged with shaking this Great Foundation of Faith and Religion And though my Name be not here to the Bill which therfore you wil be ready by another Bill to make a Libell yet as I sayd before I say againe let the King be but pleased to send forth a Proclamation commanding the Author of this Charge to come forth and avouch it before the High and Honourable Court of Parliament where he shall have a faire just unpartiall and honourable hearing and where your Lordship shall as well stand at the Barre as your Accuser and you shall see your Antagonist dare shew his face But to prevent the trouble of Calling a Parliament you will answere this is none of Your doing 't is the Kings Edict and of King Iames before him and now by the Kings speciall command republished Is it so And therein are the Foundations of Faith and Good Manners shaken And that not onely in overthrowing the Morality of the 4 th Commâ—ndement by Dispensaton of profane sports but by dispensing with youth to use their libâ—rty on that day without controule of their Superiours as Parents or Masters who if they shall hinder them the Magistrate shall punish them and so the 5 th Commandement which is a Foundation of Good Manners in all obedience due to Superiours is shaken if not pull'd down to the ground as the Aprentices of London were wont on Shrove-Tuesday to pull down Infamous houses Is all this so Why then did you not step in as good Azariah and withstand the coming forth of such an Edict and tell the King It pertaineth not to Thee ô King to set forth such an Edict to dispense wâ—th Gods Holy Morall Eternall Commandements whereby the Foundations of Faith and Good Manners are shaken least thereby shaking the Foundations both of Church and Common-Wealth you doe through Gods just wrath bring your own Kingdome to suddain ruine But did you at all interpose your selfe Or did you use Prayer and Patience rather undergoing the Kings displeasure then being either Agent or Instrument in the publishing of such an Edict No such thing For it was the handsel of your Primacy to publish the Edict as being the best Office whereby you could testifie your thankfullnesse for so high a Preferment For why should you here leave the King alone in so weighty a Cause when you tell us before that the King and the Priest more then any other are bound to looke to the Integrity of the Church in Doctrine and Manners and that in the first place And would you now leave the King in the lurch to doe that whereby the Foundations of Faith and Good Manners are shaken and the Church in Doctrine and Manners corrupted But you were an Instrument at least and that at both endâ— of the businesse As for Prayer and Patience you were willing to leave them to others that had more need and could make better use of them to wit those poore honest Ministers who seeing the danger of their publicke reading of the said Booke in their severall Congregations so straightly imposed by the Prelates and thâ—inâ— the Kings Name wherein they well understood that the very Foundations of Faith and Good Manners are shaken so as their reading of it to their people would make themselves accesâ—ary to all the mischiefe that might come thereby as whereby the wrath of God must needs be greatly incensed against the whole Land did thereupon refuse to read it committing the Cause to God in Prayer and arming themselves with resolved Patience to indure all the Censure and punishment threatned in the Booke and left to be inflicted by the Bishops As not long after the Bishops thunderclap of threatning they feele the thunderbolt it selfe by Suspension Silencing Excommunication Dispossession out of their Benefices Cures Houses Freeholds Dispersion of Family Wife and Children now exposed to the wide world and made a Prey to Wolves and Lyons Here is indeed the Patience and Faith of the Saints Here is use of their spirituall Armour Prayer Patience Teares the onely weapons of their warfaire against such enemies so as if Solomon the Preacher were now alive he might see his words as truly and fully verified in these times as ever they were in his I returned saith he and considered all the Oppressions that are done under the Sun and behold the teares of such as were oppressed and they had no Comforter and on the side of their Oppressors there was power but those had no Comforter But it is well that you left the poore soules those weapons which you could not take from them but with their lives Prayer and Patience Although how doe you labour to deprive them even of Prayer when you will not suffer them to pray together that suffer together in and for the same Cause but your Beagles hunt them out And would you not reduce all Prayer and conjure down the very Spirit of Prayer by confining it to the prescript letter and form in your Service Book where there is never a Prayer for poore afflicted and distressed soules in such a Case complaining of the Bishops Cruelty and Tyranny over them So as you see they patiently suffer they use no opposition by force And yet what say you to one of your Predecessors who when the King would not agree to his Nobles in the casheering of his Favorites who were his Privy Councellors to the ruine of his Realme he being then but Lord Elect of Canterbury took with him his Clergy and went to the King and threatned him if he would not yeeld in the matter he would Excommunicate him Neither I suppose are you of opinion with once a Brother of Winchester who in a Book of his published by Authority and Printed at Oxford hath these words If a Prince should goe about to subject his Kingdome to a forraigne Realme or change the forme of the Common-wealth from Empery to Tyranny or neglect the Laws establlished by common consent of Prince and People to execute his own Pleasure In these and other Cases which might be named If the Nobles and Commons joyne together
against Iesus Christ and his High-Throne in oppressing and trampling upon his sacred Word and Ministers and People least by standing out in open defiance against God and in the defence and maintenance of her Rebellion with a high hand God be provoked altogether to confound her So as if a more mature Reformation of such hideous enormities whereof the Relator is here by the Replyer convinced be not seriously thought of and speedily and effectually put in execution to be secure in looking for Peace or any Good not having thus made peace with God were but to bewray a mind desperate and past all hope of remedy And lastly whereas the Replyer to all these his high Charges upon the Relator hath for some speciall reasons to himselfe not set his Name it being neither out of any distrust of the goodnesse of his Cause nor yet feare of men by others Example when as your Majesty shal be pleased to send forth your Royall Edict commanding that the Repyer whoever he be come forth and appeare to make proofe of all his Allegations against the Relator assuring him of an equall just and faire unpartiall hearing in such a Court of Iustice as the Replyer himselfe shall nominate and appeale unto which is not cannot be lesse then the most High and Honourable Court of Parliament which the necessity of things so nearely concerning the whole Land doth with all importunity call for he the Replyer will then be ready God giving him life and health in all humble duty and allegeance to present himselfe and personally face to face before the Honourable Court by the assistance of that Grace which first set him aworke and inabled him to finish it make good his whole Reply against the Relator It would therefore please your most Excellent Majesty the waighty Premises seriously consiâ—ered and upon your mature Revisall of this Reply or at least of the brief contents thereof prefixed to the Reply with the eye of your soundest and sollidest judgement directed by the wisdome of Gods owne Spirit which hath the hearts of Kings in his all-swaying hand and for vindicating of Gods glory and your own honour so deeply suffering in the forenamed respects and for staying of Gods hand stretched out and the preventing of further calamities not onely to take to heart and into your Royall hand the speedy reformation of such things as have been done and all in your Majesties Name still for that must beare all the burthen since the Relators Primacy as namely in the first place to send forth your Royall Edict for the taking downe of all Altars which where ever they stand doe stand in open defiance against Christ another for the calling in of your Book for Sports on the Lords dayes a third for the calling in of your Declaration before the Articles of Religion a fourth for the calling in of all Orders for the restraint of Preaching a fift for the restoring in Integrum that is not onely to their Ministry and Charge but to their liberty in Christ from the bondage both of Prelates and Ceremonies all those godly Ministers who out of Coâ—scienâ—e and duty towards God and not out of any disrespect or mucâ— lesse disloyalty towards your Majesty for refusing to read the said Book have been by the Prelates thrust out of all a Sixt if not the First for the quite releasing and setting at full liberty your three poore banished Prisoners that the loud cry of their oppressions breake not through the walls and barres and roofes of their straight inclosure to the piercing of the heavens and the provoking of their wrath to dart downe the thunderbolt of Divine revenge to the blasting of the beauty of your State while as a tall Ceder or sturdy Oake it stoutly lifts it selfe up on high as if it would threaten heavens throne and lastly all this done without which what can prosper and that you may make your Peace with GOD as you have done with Scotland to Proclaime a Publick Fast with Prayer and Humiliation for the deprecating of Gods high displeasure for what is past and the procuring of his favour and blessing upon you and your Kingdome and thereupon send forth your Royall writs for the calling of a Parliament for the redressing and removing of the maine Causes of all the disorders and enormities in the Church and State So shall your Kingdome be established and your Crowne flourish in abundance of Peace and Prosperity to your Majesty and your Royall Posterity which the Petitioners the true Church and Children the true Faith and Religion of Iesus Christ will never be wanting to sollicite the throne of Grace for THE CONTENTS OF THE PRINCIPALL PASSAGES IN THIS INSUING REPLY AND first to the Relators Epistle Dedicatory The left-hand Figure notes the Page of the Relators Book the right-hand the Replyers L. page 1. HOw the Prelate by pinning his Booke upon the Kings Patronage doth thereby expose him to the perill of being guilty of patronizing all the blasspemies falsities therein page 2. 2. What Truth and how the Prelate seeks it ibid. 7. What use the Prelate makes of Gods restoring him from his Fever p. 3. 7. What he meanes by the Scandalous and Scurrilous pennes of some bitter men with a short Narration of their Cause and Tragicall suffering ibid. Notorious Hypocrisie of the Prelate and taking Gods name in vaine pag. 3 4.6.8 Prelates mercies exceed all Heathen cruelty 6. A strange Precedent without Precedent to censure a Man because he would not consent to the condemning of his Cause before the Hearing 7. The Prelate Shrewdly put to it for his blood-guiltinesse and shamelesse hypocrisie 7 8. A new-found Art under colour of Answering Jesuites to strike a leagve with Popery 9. 7. The Prelates notorious perverting of Scripture which is retorted upon himselfe by a true Application 10 11 12. 7. Gods Ministers for sharpe and particular reproving of sin and sinners proved not to be Libellous nor Scandalous by many examples 11 12 13. How Prelates with the High Priests and Pharisees are guilty of all the blood of the Saints shed from Abel hitherto 15 16. True marks of a Minister of Christ extraordinarily raysed up of God ibid. 7. What kind of Men the Prelates Divines of worth and Note be 16 17. How the Prelate publisheth his Booke to vindicate his Reputation and with whom ibid. 7. A Prosopopaeia representing the Prelates Divines speaking to him 17 18. 7. The Prelate selfe-deluded by the unanimous Councels of his Divines as Ahab was by his false Prophets 19. The Prelates Booke like Caesars sacrifice ibid. The Replyers Councel to the Prelate 19. The Prelates Booke how reprobate Silver 21. The Mystery of burning Salis his Devotions opened 20. How the Prelates Tract needs leading into the light 21. 11. Notorious hypocrisie of a most persecuting Prelate detected as most detestable 21 22. worse then that of Stephen Gardiner and Bonner ibid. The Prelate sore pressed with sundry Scriptures by the
your own Name This in our poore opinions will mightily take with the vulgar and easily vindicate and set upright your Graces Reputation And because we are not ignorant of your multiplicious and waighty affaires in Court not permitting your thoughts that vacancie which such a worke would require let not that trouble your Lordship our Service shall not be wanting Thus or so your Divines Well now that you heare your friends Counsell what 's your Resolution L· ibid. I confesse I looked round about these men and their motion and at last my thoughts working much upon themselves I began to perswade my selfe that I had been too long diverted from this necessary worke And that perhaps these might be in voce hominum tuba Dei in the still voyce of men the loud Trumpet of God P. And perhaps my Lord and that whereof it may be ye wil be the rather perswaded the unanimous consâ—nt of these Divines might be by the instigation of that same Spirit in which those 400. Prophets by their unanimous vote prevailed to perswade King Ahab to goe up to Ramoth Gilead that so according to Gods own purpose he might there perish But it might be you say Gods loud Trumpet What to hasten you to Judgement Certainly that lying Spirit in those Prophets was sent from GOD to prepare the way of executing vengeance on that Ahab the more speedily as who had sold himselfe to worke wickednesse in sheding Nabaths blood And surely when I look'd into the intrals of this your Booke as the Roman Southsayers of old did into the bowels and entralls of their Sacrifices and found them so exceedingly vicious and corrupt and withall like to Caesars Sacrifice wherein was found no heart which the Astrologers took for a bad signe no heart at all to the true Religion indeed it suggested these conceits into my mind about this very passage of yours But time will try all things And if you will have my poore opinion I am perswaded if you had never put pen to paper it having been super-sufficient to have expressed your mind in your other handy-works or Practises and so had reserved your Apology when requisite to your perswasive Language and powerfull Rhetorick men might have had lesse hold to take off you when you might have put all your other Actions upon a higher moving Cause as usually ye doe But for writing you know Litera Scripta manet Or else it had been better to have reprinted your First Coppy as it was at first without Alteration and in your Chaplains name still for so you should both have vindicated it from obscurity lying hid and lurking in the belly of Dr. Whites Works and also at pleasure have either owned or disclaimed it as you found occasion Or might have excused any thing that might be taken in it as offensive either imputing it to your Chapleins mistake or to want of leasure to revise it or which is the surest and most beaten way to the Printer as was lately done about that notorious Popish Book of Salis his Devotions And hereof if your Lordship knows it not I will tell you a pretty Tale. This Book of Devotion of Salis bearing the Title of Bishop of Geneva although the Church of Geneva have no such Bishops had been so long ago translated into English and being purged from those grosse points of Popery which were in the Originall Coppy was by Authority published in Print and sold well But of late dayes since you came to sit in that Chaire one undertook to translate the Originall anew and intire as it was at first set forth by the Author without altering any thing as the Translator professed in his Epistle Dedicatory to Mris Anne Roper a notorious Recusant This Translation being brought to your Chaplein to license it past for currant as containing nothing in it against Faith and Manners and so was licensed without the least correction of the grossest things in it It came to the Printer who falling aworke upon it began to stumble at some no small Popish blocks that lay in his way insomuch as he was afraid to goe on but went and shewed them to your Chaplein who making a tush at it bad him goe on and he would beare him out in it So Printed it was And coming abroad some began to find fault with it and the stinke of the Booke more and more increasing with stirring it came at length to be smelled by your Lordship Hereupon what serious examination you used about it I know not but there being some Jealousie that some one of those THREE forementioned troublesome bitter men whose Cause was then shortly to be heard might haply among other things might they have been permitted to speake freely cast that Booke in your Lordships dish the next newes we heard of it was that a Proclamation is published for the burning of the Book in Smith-field wherein also all the blame was layd upon the poore Printer for which he must to prison and you and your Chaplein were acquitted and cleared as no way faulty So easie is it with the least breath to blow away the blackest clowds when they threaten a storme either against you or your Chaplein in such cases But now in this your Booke so exactly Reprinted and revised and republished wherein also you have ratified and avowed all in your former Booke for yours you have for ever fast bound your hands that you cannot helpe your selfe at a dead lift Well 't is too late now either to prevent or remedy what is past Yet one thing there is which you may perhaps deem to be operae pretium worth your paines as wherein lyes your maine Confidence of vindicating your Reputation with good men and that is some Large Discourses in your Booke wherein you seeme to be point blanke against the Papists as about the Scripture Transubstantiation c. This indeed might say well to it and passe for currant were there not in some of them so much grosse allay as makes the whole to be reprobate Silver as the Prophet saith and also did you not commit a grosse Solecisme in writing a seeming Truth and practising apparently contrary and did you not overballance seeming Truths with too much Popish Truth throughout your Booke as will all along appeare And you know that if one dead Fly will corrupt a whole box of oyntment how much more a Swarme And a little poyson corrected and infused in a Potion proves medicinall but if uncorrected and of two great a quantity it becomes mortall and so instead of bealing kills the Patient But to proceed L. p. 9. I have thus acquainted your Majestie with all occasions which both formerly and now againe have led this Tract into the Light P. And not without cause needs your Tract to be led into the light I will not here apply that speech of Christ If the blind lead the blind but leave it to the event L. p. 11. GOD forbid I should
And yet for all this doe you call such ignorant though perhaps well-meaning men that refuse to communicate with you in your Romish superstitious Idolatrous Altars and service I tell you who ever they be that doe so they are out of all question the deare Children of God And are they not warned by the Apostle to beware of all such will worship Ye cannot drinke saith he the cup of the Lord and the cup of Devils ye cannot be partakers of the Lords Table and the Table of Devils If then your Altars and Altar-service be a worship done to the Devil because it is of mans presumption in devising and imposing it whereby Christ and his true worship is overthrown call you such service a duty to God No God abhorres it as he did the Altars of Bethel set up for the Calves as he did Aarons Calfe though they said These are thy Gods ô Israel which brought thee out of Aegypt Even as you say Christ God Allmighties seat is there the Mercy-seat there the Sanctum Sanctorum there as in your Printed allowed Books Christ that redeemed Israel out of Aegipt there No surely as those by their false representations and Altars worshiped the Devils so doe you as before is shewed Ye have no shift for it So as when truly Religious Christians see you set up and use all your Popish Superstitions in that place which you call Gods house so your Altars Images Adorations Praying towards the East where your Altar standeth and a Crucifix over it and round about guarded with your Images have they not cause to be affraid even to step over your Church-threshold And may I not here justly and rightly apply to your now Church of Englands Altars and Images that which the Prophet Hosea doth to revolted Israel◠Israel is an empty vine he brought forth fruit unto himselfe to wit his own Devises in Religion according to the multitude of his fruit he hath increased the Altars according to the goodnesse of his land they have made goodly Images Their heart is divided now shall they be found faulty he shall breake down their Altars he shall spoyle their Images Ye◠by this meanes your hoysing up your Altars and Images well-minded Christians come now to be affraid of your old Ceremonies allowed by statute They now begin to find they smell ranke of Romish superstition and to appeare to be links of the same Chaine now made up with your Altars and other Superstitions whereby they see themselves bound and carryed captive backe to Babylon and Aegipt againe Wheras till your New came in their stomack did though with much difficulty digest the Old But now it is with many Christians as with Man who seeing a bare hand and foot and habit of one that is a notorious thiefe yet till they come to see his face clearly cannot by those judge whose parts and members they be whether an honest mans or a knaves so the Church of England having formerly seen but a hand as in signing with the Signe of the Crosse and a legge or foot as kneeling at the Sacrament and a habit as a Surplice and all these 3 being called by some of note The three innocent Ceremonies she generally took them to belong to some honest Matron but now Popery beginning to put off her maske and to shew her face more clearly then before as in hoysing up of Altars in all Churches setting up of Images in many and repayring of some old as in Pauls and other Cathedralls and Chappels Adorations before towards and to them Publication of Popish Pamphlets in English by Authority oppression of Gods word and Ministers open and allowed Profanation of the Lords day open and most terrible Persecution of Gods witnesses testifying against such notorious Innovations and the like And now that the Church of England openly professeth and proclaimeth to the world by you in this your Booke if indeed she have made you her mouth that she and the Church of Rome are one and the same Church no doubt of that Now I say men and even the most ignorant unlesse they be stone-blind begin to see that all those Ceremonies formerly so pressed by the Prelates whereby they held the poore peoples noses to the grindstone and yoaked their perhaps tender Consciences were but the hand legge foot habit of the whore of Babylon who durst never have shewed her impudent face so boldly in these dayes where the Gospell hath been so long professed and the beames thereof till now with such mysts out of the bottomlesse pit darkened had shinned forth so bright had not your Old Ceremonies ushered her in so as now as those Syrians with halters about their necks when Ahab said of Benhadad He is my brother catcht the word presently out of his mouth replying Thy brother Benhadad so the Church of Rome being styled by you a sister of England and you being in all things suited Sister-like in Romes Rites and Reliques dare and doth quickly catch the word out of your mouth Thy sister if not Thy mother Rome so as the Proverb may come to be in all other things verified Like Mother like Daughter if you may prove the Father Again One thing I cannot well passe over which seems to me very ridiculous where you say that by the judgement of godly and learned men those former Ceremonies have continued in the practise of this Church Now who knoweth not that these Ceremonies have so continued even by the judgement of profane and ignorant men And what needs then the judgement of godly and learned men for the matter as to testifie this Except you meane by the judgement of godly and learned men that godly and learned men have had most cause to know it by undergoing the severe judgement of Censure of suspension and silencing and other vexations onely for not conforming to the practise of your Old Ceremonies as many doe now for not conforming to your New Or els you so shuffle these words in and so packe them together that when they meet with a Reader that weighs your words more by the sound then by the sense or rather want of sense he may run away with this apprehension as if godly and learned men had in their judgement approved of those Ceremonies whereas few godly and learned but rather wished them all long agoe at Rome again from whence they came But to come to your Conclusion out of Rhenanus which by puting it down with approbation you make to be your own Doubtlesse Ceremonies doe not hurt the people but profit them Doubtlesse How prove you that Nay doubtlesse we have already proved that both they doe hurt and no way profit the people they are good for nothing for no body unlesse for you Prelates to uphold and exercise your Tyranny over Gods people and to bring Fees into your Courts And Beatus Rhenanus spake according to the Time and Place and Church he lived in although he was a
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