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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	faith_n	justification_n	1,402	5	8.9969	4	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

merit for themselues but as for the imputing of Christs righteousnesse vnto vs beleeuing that they make a iest at euen as their forefathers the Heathen did Irridere fidem Christianorum iocularibus facetijs lancinare as Arnobius sayes yet Saint Paul saith Rom. 5.19 As by the disobedience of one man many were made sinners so by the obedience of One many shall be made righteous How were wee made sinners by one mans disobedience that is Adams Was not the same imputed to vs and laid to our charge as if we had beene actuall transgressors with Adam and had bin in Paradise with him and had eaten of the forbidden fruit as well as he Euen so we must haue Christs obedience and sufferings imputed to vs as though we had suffered and done as much as the Law requireth in our persons or else we cannot be presented blameles in Gods sight Neither hath this Doctrine seemed strange to the Fathers Pro delictis nostris ipse precatur delicta nostra sua delicta facit vt Iustitiam suam nostram iustitiam faceret He prayeth for our offences and maketh our offences to be his owne offences that he might make his righteousnesse to be our owne righteousnesse Thus ●ugustin Bernard also that I trouble you with no more was of th● same mind Cur non aliunde iustitia cùm aliunde reatus Why may not righteousnesse come from another as well as guiltinesse comes from another As if he said Might the first Adams sinne be imputed to vs and may not the second Adams righteousnesse be imputed as well But to whom The Scripture is so plaine God so loued the world that he gaue his onely begotten Sonne that as many as beleeued in him should not perish but haue euerlasting life Yee are saued by grace through faith and that not of your selues it is the gift of God not of workes lest any man should boast himselfe Ephes. 2. In which words the Apostle doth set downe the two maine causes of our Saluation the fi●st and efficient whereof is grace that is the grace of Christ the second faith being the instrumentall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the quality inherent in vs could merit any thing in the matter of our Iustification without respect vnto Christ but excludeth that together with all worth and workes of ours Not of workes saith the Apostle and rendreth the reason lest any man should boast signifying that because God would barre all flesh from glorying in his sight haue all the glory himselfe therefore therefore that works are wholy excluded from being causes or instruments of our sauing But there must be an end of the former part of our discourse except we will haue the later altogether vntouched Come we therefore to the reason or ground of St. Pauls resolution For it is the power of God to saluation to euery one that beleeueth c. Euery word of this reasonisa reason how strong therfore is the reason I cannot be ashamed saith S. Paul of power specially of such power as is Diuine specially of such Diuine power as saueth specially of such that saueth not him that meriteth but him that beleeueth specially such as saueth not two or three beleeuers but euery one without exception And such a thing is the Gospell therefore I cannot be ashamed of it The major of whose Argument we will first consider of briefely and then wee may insist vpon the minor more at large Phocion that worthy Athenian being sent and employed by Chabrias then in the chiefest office to gather the tribute of the Ilanders and with twenty ships made answer That if he were sent to fight the Nauy was too small if to friends and companions in waste it was too great one ship might serue the turne The like is written of Tigranes King of Armenia that when he espyed the Romane Army containing not aboue eluen thousand of horse and foote his being of aboue 200000. he despised them in his heart saying If they come as Embassadours they are too many if as Soldiers too few So in the Booke of God namely 1. Reg. 20. When Benhadad that had so great an Army that he vanted saying The gods doe so and so vnto me if the dust of Samaria be enough to all the people that follow me for euery man an handfull and was otherwise so puissant that thirty two Kings did helpe him When he I say sawe the seruants of the Princes as it were a forlorne Company embatteld against him Whether they be come out for peace take them aliue or whether they be come out to fight to take them aliue So also Numb 13. When the Spies that were sent out to search the Land of promise made report of it that all the people that they sawe there were men of great stature euen Gyants the sonnes of Anak and that themselues were in comparison to them but as Grassehoppers the whole Congregation lifted vp their voyce and cryed and wept all the night they were so much abashed at the report of their power By which examples that I produce no more you may see that as opinion of power and strength maketh the one part bold and couragious so feeblenesse and weakenesse dismayeth and confoundeth the other Thou art not able to goe and fight with yonder Philistine said Saul to Dauid 1. Sam. 17. For thou art a boy and he is a man of warre from his youth So lest any should say to our Apostle You threaten to come to the Romanes Rerum Dominos gentemque togatam and to bring your Gospell with you Alas what can you doe what can it doe Your bodily presence is but weake your speech rude your words but wind nay distastefull and vnwelcome to all the world Is it not euery where spoken against Doth any of the Rulers Consuls Tribunes Pretors c. beleeue on Christ but onely a few of the rascality which know not the Law Lest any I say should say so the Apostle answereth for himselfe that he knoweth what he doth the Word that hee bringeth is not his owne but His that sent him the Gospell that he preacheth is not weake but mighty in operation able to cast downe strong holds and whatsoeuer opposeth it selfe to it It is power and therefore what can it not doe Yea it is the power of God that is such a powerfull Instrument as whereto God promiseth a blessing and force for euer therefore shall it stand out to the end What if the Romanes be mighty Yet he that dwelleth in the heauens is mightier What if he be a strong man armed that keepeth the house Yet when a stronger then he commeth he will take away his armour wherein he trusted and rifle him If God be on our side if his presence goe with vs as Moses said we shall find all things worke for the best to bring men to faith and consequently to Saluation Therefore

shall we despaire of any particular man that he belongeth to God and that he may be reclaimed O no let vs teach let vs improue let vs admonish let vs rebuke with all long suffering and gentlenesse and then God will doe that which seemeth good in his eyes he will in time giue them grace to repent that they may escape out of the snares of the Deuill though presently they be led captiue of him after his will they may be graffed in saith Saint Paul if they abide not in vnbeleefe for God is able to graffe them againe Goe thy wayes saith a Reuerend man to Austins mother for it cannot be that Filius tantarum lachrymarum pereat That one that is so much prayed for should perish Peter excluded not Iudas out of his Calendar of hope no more should we doe any that commeth about Christ. This is my third note Fourthly let me answer a false glosse of the Rhemists for they like bryers take hold of our garment and hinder our proceeding to that which followeth When company say they vpon this place draw vs to reuolt let vs say thus Lord whither or to whom shall we goe when we haue forsaken thee To Caluin Luther or such and forsake thee and thy Church with the vnfaithfull multitude c. Touching Caluin and Luther I answere first that though we doe not glory in them for we are forbidden by the Apostle 1. Cor. 3.21 to glory in men whether it be Paul or Apollos or Cephas c. Yet is there no cause why we should be ashamed of them for he that was least learned of the two was more learned then an hundred of their chiefest Prelates take them one by one and he that was lest vertuous of the two had more vertue in him then forty of those Prelates that might be named put it all together I know that they escaped not the tongues of the wicked nor the pens neither of them that were hired to deuise whatsoeuer slanders they could against them as also our Sauiour himselfe was both traduced while he liued and written against when he was dead But if it be enough to accuse who shall be innocent and if professed enemies and mercenaries their euidence shall be admitted what Naboth shall not be condemned This may content indiferent men that they did not mure themselues vp in Cloysters where Mendacia vuliu st●g●tia pari●tibus tegebantur Where hypocrisie and secresie made all whole but in lu●e Reipub. they did liue they were for fame as Cities set vpon an hill that could not be hid they liued in famous Vniuersities and Cities th' one Geneua specially commended for the gouernment thereof by Bodin no partiall man themselue● alwayes in labours preaching or writing continually alwayes attended alwayes obserued and yet they had n●uer their names called in question for disho●esty Called in question Nay their liues were proposed by all that knew them for a paterne for others to follow and they found as many all their life time that did reuerence them for their vertue as did honour them for their learning And shall these mens names be cast in our teeth by way of reproch whom yet we neuer esteemed otherwise then for seruants not as Lords ouer the house nor yet as Lords ouer our faith but as faithfull and learned men by whose labours wee haue profit●d There●ore though wee be not to build our faith vpon them nor vpon any other but on the foundation of the Apostles and Prophets Iesus Christ himselfe being the head Corner-stone yet there is no cause for all their twiting why we should not honor them shewing themselues to be friends of the Bride groome and discerning the Bride-groomes voyce rather then the very heads of their Church yea the chiefe head and Top-gallant of their Church speaking like the Dragon and vttering words of blasphemy which are not agreeable to the wholesome doctrine of our Lord and Sauiour Iesus Christ reuealed and set forth in his holy Word But this wee may examine particularly in the Aetiologue following namely in these words Thou hast the Words of euerlasting life In the meane time out of the Interrogation which implyeth a deniall and a refusing of other courses we haue learned thus much namely to professe Christ boldly to professe him readily and with the formost to professe him charitably not excluding others yea and to hearken to those worthy seruants of God whom he hath raised vp in these latter dayes for the cleering o● the doctrine of the Truth and the reuealing of the man of Sinne notwithstanding the disgraces and contumelies which not the true Church but the Church-men of Rhemes and the Chaplaines of Rome doe throw vpon them And let so much be spoken of these words Simon Peter answered and said Lord to whom shall we goe It followeth Thou hast the words of euerlasting life Which because the houre is already spent I purpose not to handle at this time To God the Father the Sonne and the holy Ghost be rendred all praise and thankesgiuing from euery one of vs now and euer-more Amen A SERMON VPON THE SEVENTH OF ESAY THE THIRD SERMON Preached vpon Christmas day ESAY 7. verse 14. Behold a Virgin or the Virgin shall conceiue and beare a Sonne and she shall call his Name Immanuel WHEN Phaeton was to get vp into the Suns Chariot that is as it is interpreted by the learned when he vndertooke to meddle with great matters and such as exceeded the reach of the common sort he had a certaine sacred ointment giuen to him to preserue him from scorching and burning Tum pater ora suisacro medicamiue nati con●igit rapiosae fecit patientia flammae The holy Law-giuer Moses writeth that when himselfe was to deliuer vnto the people the Law of the Highest hee was first admitted to talke with God withall his face was made to shine And the Prophet Esay witnesseth that before he was to be sent to prophesie he had his hips sared with a liue coale taken from the Altar And the Euangelist likewisereporteth that before the Apostles Elders ioyned in commission with them that were set on worke about the Gospell to carry the same to the Gentiles they had the gift of the H. Ghost shed vpon them in the forme of clouen tongues So to be short Simeon Metaphrastes writeth that at such time as Saint I●hn was busie in penning of the Gospell the holy Ghost made apparant signes of his presence by thundrings and lightnings and the like And why was this For two causes First to resolue the Apostles and Prophets then and the Church to the end of the world that the doctrine deliuered by them came not by priuate motion nor from themselues but that they should so write as the holy Ghost should giue them vtterance and therefore that their writings should be holy sound and true A second reason was to teach them and vs how necessary the gift of the holy Ghost yea and a

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

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

Prophet meaneth that we should aske for the old way which is good doth not this imply that there be old wayes which be bad and consequently doth not this make against our Aduersaries that doe rely vpon Antiquity simply without distinction Thus as hee that diggeth a pit falleth many times into it himselfe as it is in the Booke of the Preacher So the Arguments that are framed against the truth doe turne oft-times to the conuiction of false-hoood which it would establish We can doe nothing against the truth but for the truth saith the Apostle Lastly let it be granted that the old way is the good way the right way the true way which in some sense is true if they vnderstand by Old that which is most old that which was from the beginning As our Sauiour Math. 19. When the Pharises alledged for themselues the Antiquitie of Moses his dispensation about the matter of diuorce answered that the manner of Dispensing was not old enough for from the beginning it was not so And Tertullian Id verum quod prius prius quod ab initio ab initio quod ab Apostolis That is true that is former former that was from the beginning from the beginning that was from the Apostles I say if we should grant as we may grant that they that can shew the highest Antiquity to be on their side should goe away with the cause should our Aduersaries gaine any thing thereby Where was their Supremacie in Saint Peters and Saint Pauls time When Saint Paul commandeth Ecclesiasticall persons and all to be subiect to the Higher or chiefe Powers namely to the Magistrate by the interpretation of St. Chrysostome and of whom not And Peter more precisely To be subiect to the King or Emperour as to the chiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom agreeth Tertullian Colimus Imperatorem vt hominem à Deo secundum solo Deo minorem Wee honour saith he the Emperour as a man immediatly subiect or second to God and inferiour to none but God So where was it taught in Antiquity That Subiects were no longer to obey their Prince then it should please a forraine Bishop if a Bishop and that at his voyce they might take Armes against their Soueraigne and lawfully kill him nay that it was a meritorious deed to kill him Did Peter or Paul or any of the Apostles so teach Did Augustine or Ambrose Basil or Chrysostome or any Doctour for a thousand yeeres after Christ euer write so Lego relego Romanorum Regum res gestas c. saith Otho Frinsigensis I read read ouer againe the Acts of the Roman Emperours and doe find none of them to be so proceeded against by any Roman Prelat before Hildebrands time who liued a thousand and threescore yeeres after Christ. I know he addeth an exception of Pabianus his dealing with Philip and Ambrose with Theodosius but it is one thing to put away a Prince from the Communion another thing to depriue him of his Kingdome This for discharging of Subiects from their oath of obedience As for the suborning of Fryers and Monks and Ruffians to stabbe Kings or Queenes or otherwise to mischiefe them it was neuer heard of in Christendome for a thousand and fiue hundred yeeres and an halfe after Christ vntill the time of these vpstart Iesuites whose proper vocation and imployment seemeth to be to set the whole world on fire being themselues set on fire of hell In Christendome I say the like practice to dispatch the Popes enemies by the hands of Cut-throats allured with the faire promises of this life and of that which is to come hath not beene heard of But in Turky and in Syria for the aduancement of the authority of the Calipha of Babylon and to strengthen the Kingdome of the Soldans it hath beene many times set on foot by the hands of Assasins as some call them as others call them Arsacidacs Thus as Aspis à Vipera venenum mutuatur as Tertullian saith So they of new Babylon haue learned of the old to embrue their hands in the blood of the Lords Anointed But from Mount Sinai this came not nor from Hierusalem nor from the Ancient of dayes But if they will stand vpon Antiquity I will tell you who was their Schoole-master euen he that was a Murderer from the beginning the old Serpent the Deuill Satanas Shall I prosecute this course a little further to shew the newnesse of their doctrine in other points of Religion What one probable place out of Scripture what one colourable reason out of the Fathers or Councels can they produce either for their Seruice in an vnknowne Tongue or for their barring of the people from reading the Scriptures Or for denying them the Cuppe in the Communion Or for the Popes Pardons Or for the merits of Monkery Or that fiue words mumbled by a Priest ouer a piece of bread should annihilate the substance of bread and bring Christs body in place carnally as he was borne of the Virgin Mary c These and twenty other such toyes nay Heresies nay Impieties if they haue any ground in the world for in Antiquity let vs be taken for false witnesses and slanderers and beare the blame for euer The time is spent I presume and therefore I must huddle vp that which remaineth and conclude in a word or two that which is yet vnhandled of my Text to wit the last branch of the Perswasion That wee walke in the good old way And the promise of the reward We shall find rest for our soules I will handle them both together The Apostle in the first to the Romanes conuinceth the Gentiles for that they knowing God did not glorifie him as God And our Sauiour Iohn 13. telleth his Disciples If you know these things happy are yee if you doe them If God hath traced vnto vs in the Scriptures the old and good way If we declare lay open the same vnto you out of the Scriptures you refuse to tread the same then we may say vnto you as the Prophet doth in the like case Doubtlesse in vaine made he it the pen of thewriter is in vaine The King in the Gospell making a marriage feast for his Sonne did not bid them that they should refuse to come or come euill appointed but that they should come with their wedding garment meet at his Table No more doe we light a candle put it on a Candlesticke that any should winke with their eyes or loue darkenes more then light but that they should take knowledge thereof and doe their businesse thereby Euen so if we shew you the truth so euidently that you cannot deny it why doe you not beleeue it If wee shew you the more excellent way as the Apostle speakes so plainely that you cannot controll it why doe you not follow it why doe you not walke therein that so you may finde rest for your soules Shall they